feast which I suppose concludes this Sacrament to be according to the nature of Sacraments an holy rite a solemne act or instrument instituted by God to communicate to or conferre on us the body of Christ that is the efficacy and benefits of Christs death Hence it is that this whole action is by Damascen called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation which is all one with communication only as one referreth to the giver so the other to the receiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for thereby we partake of the divinity of Jesus the divine graces that flow from him and S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of Christ is received that is as verily as God there treates us at and feeds us from his table so verily doth he communicate to and bestow on the worthy receiver the body of the crucified Saviour And if it shall be said that this is no strange thing for that God doth so on every act of sincere Repentance of Faith of Faith of Prayer or other part of his divine worship worthily performed and not only in this Sacrament I answer that the lesse strange it is the more ought it to be beleived on the affirmation of the Apostle and the more certain it is that he that being a true penitent sinner had the benefits of the death of Christ bestowed on him by God upon his first repentance hath them now annunciated by God and so solemnly and sacramentally conferred and sealed to him on this prepared and worthy approach to Gods table and this act of worship duely performed which Christ at his parting from the world thought fit so solemnly to institute to be for ever observed in the Church But if it be conceived that in this Sacrament these benefits are alwaies first conferred or so as they were not really conferred before this is a mistake for he that had been baptized is acknowledg'd if he have not interposed the obstacle to have received them before and he that hath frequently been a worthy receiver of this sacrament of the Lords supper and not fallen off by any willfull sinne cannot every time first or newly receive them nay he that is a true penitent and hath performed frequent acts of other parts of Gods worship as also of mortification of lusts and passions and of all manner of Good works though not of this hath no doubt that acceptance of those other acts and these benefits of Justification c. bestowed on him by God and not all Gods favour and these benefits suspended till the first receiving of this Sacrament Only in case of precedent lapses which have for some time cast a man out of Gods favour when upon sincere repentance and reformation he is restored to Gods favour again then God in this Sacrament doth seale anew that is solemnly exhibit these benefits to him And otherwise when no such lapses have intervened and so there is no need of this new sealing or exhibiting God doth yet confirme and farther ratifie what hath been before sufficiently done By this explication of the meaning of the words may also be concluded what are the parts of this Sacrament viz. the same that of every foederall rite two literally and two spiritually in each one on Gods part the other on ours On Gods part literally his entertaining and feeding us at his table 1. Cor. 10. 21. but that as in sacrifices of old first furnished by the piety of the guests and on our part literally our partaking of that table that Christian feast 1 Cor. 10. 17. Then spiritually or veiled under this literall visible outside of a feast 1. Gods solemn reaching out to us as by a deed or instrument what was by promise due to every penitent sinner every worthy receiver the broken body of Christ that is the benefits of his Death which is the summe of that fervent forme of prayer used by the Priest and every receiver singly at the minute of receiving the elements in that Sacrament and that prayer part of the solemnity of the forme of the court by which it is bestowed Secondly On our part annunciating 1. Cor. 11. 26. that sacrifice of Christs death which was then immediately to come but is now long since performed upon the Crosse Thus the bitter herbs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memoriall or commemoration of the bitter Aegyptian servitude Exod. 12. 14. the red wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memoriall that Pharaoh wash'd himself in the blood of the children of Israel So that precept Exod. 13. 8. is given by Moses that in the Passover they should annunciate or tell of their deliverance and thence they call the Paschal lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annunciation See Elias Levita in Thisbi And this annunciation or shewing forth is not only in respect of our selves in beleeving and toward men in prosessing our faith in the crucified Saviour and that with a kind of glorying or rejoycing but also toward God pleading before him that sacrifice of his owne sonne and through that humbly and with affiance requiring the benefits thereof grace and pardon to be bestowed on us and at the time making use of that which is one speciall benefit of his passion that free accesse to the Father through him interceding for all men over all the world especially for Kings c. 1 Tim. 2. 2. which from that constitution of S. Paul to Timothy Metropolitan of all Asia was received into the most ancient Liturgies and made a solemn part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as intercessions and Eucharisticall devotions of the Church Both these parts of the Sacrament are intimated by those two phrases mention'd in the two first observations For the presentation of the Lamb on the table and so of the Christian sacrifice the crucified Saviour in the Christian feast to be eaten of by us notes Gods annunciating and attesting to us the benefits of Christs death and so the commemorative Paschal forme notes our commemorating and annunciating that death of his to our selves and others And both these are contained in those different phrases of S. Paul both used in this matter in severall places the former that the broken bread is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of his body and so the latter 1 Cor. 11. 26. As oft as you eat this bread and drink this cup ye annunciate the death of the Lord what God there bestowes on you you annunciate to him to your selves and to others From both which arises the aggravation of guilt of the unworthy receiver that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of the body and blood of Christ v. 27. that is that Christ that died for him and is there communicated to him sacramentally that is visibly exhibited in that Sacrament and by him supposed to be annunciated to God c. is by his being unqualified uprepared for the receiving the benefits of his death utterly lost frustrated in
with so much of the approbation of men as the making known the truth of God unto men sincerely and uprightly will help us to 3. But if our Gospel be hid it is hid to them that are lost Paraphrase 3. Which we have done so plainly that if the Gospel of Christ preached by us be yet obscure it is so only among obdurate obstinate unbelievers v. 4. see c. 2. 15. 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Paraphrase 4. Such as have their eyes so blinded by Satan or their own worldly advantages that the Gospel of Christ most powerfully and plainly revealed by him and shining forth in our preaching since his departure from the earth and this most certainly the revelation of the immutable will of God whom Christ represents to us not as an ordinary picture doth the body but as a reall substantial image of him is not permitted to have any impression or influence on their hearts they will not see be it never so illustriously visible 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake Paraphrase 5. Certainly nothing but this can obstruct mens minds against the Gospel as it is delivered by us being preach'd so as not to designe any thing of honour to our selves but only unto Christ and for our selves only to offer men our service to doe them all the humblest offices of Christian charity imaginable 6. For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the note a face of Jesus Christ Paraphrase 6. For it is not any worldly consideration that hath put us upon this imployment but that God that by his word created the light when there was nothing but darknesse in the world hath in a like wonderfull manner impaâ—ted this light to us in sending down his own Son to shine in our hearts to reveal his will unto us and this on purpose that we might reveal it to others instruct them in the knowledge of those glorious mysteries see note on 2 Pet. 1. c. so illustrious in themselves and advantageous to us which God hath revealed to us by Christ 7. But we have this treasure in note b earthen vessels that the excellency of the power may be of God and not of us Paraphrase 7. But we that are intrusted with this great treasure of the Gospel are not so fine and pretious our selves we carry bodies about us subject to all manner of opposition and pressures and afflictions and this on purpose designed by God also that all the good successe we have in our Apostleship may be imputed to Christ and not to us as it would be if we came with any secular power or grandeur to plant the Gospel 8. We are note c troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed Paraphrase 8 9. The way which God rather saw fit to chuse was to permit us to wrestle with all difficulties and then to sustain us by his own invisible assistance not by any secular humane means and carry us through all and give good successe to our preaching by these very means 10. Alwaies bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body Paraphrase 10. Carrying about us the crosse and sufferings of Christ daily suffering after him that so the saving effects of his resurrection in turning men from their evil waies converting Infidels by our preaching might through our suffering in this imployment be more conspicuous 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh Paraphrase 11. For we Apostles that are looked on by some with envy are continually ready to be put to death for the Gospel that the vital power of Christ in raising up sinners to a new life may through the dangers by us undergone in preaching the Gospel be shewed forth among our auditors that receive the faith from us 12. So then death worketh in us but life in you Paraphrase 12. And so truly we are not any extraordinary gainers by our employment as to the eye of the world the death of Christ v. 10. is wrought perfected in us we fill up his sufferings Col. 1. 24. by suffering after him but the resurrection and vitall efficacy of Christ v. 10 and 11. is shewed forth and as it were perfected in you by our preaching and begetting faith and confirming it in you by our afflictions and by the example of our constancy and of Gods deliverance afforded us ch 12. 9. 13. We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Paraphrase 13. And having the same spirit of faith which is spoken of in that writing of Davids Psal 116. 10. where he saith I believed and therefore I spake I was sore afflicted c. we doe accordingly by afflictions and patience and constancy-therein confesse God and expresse our faith in him 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you Paraphrase 14. Believing stedfastly that he that raised Christ out of the lowest condition even from death it self will make our afflictions a means of raising us and presenting us glorious in his sight together with you if you doe so too 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God Paraphrase 15. For 't is for your good that we preach and suffer all this that your faith may be more confirmed and that so the mercy of God extending to more persons may by their blessing God for it abound and tend more to the glory of God ch 1. 11. 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day Paraphrase 16. Whereupon it is that we doe not give over upon these discouragements but are by these outward pressures more incited inwardly and animated to the performance of our duties 17. For our light affliction which is but for a moment worketh for us a farre more exceeding and eternall note d weight of glory Paraphrase 17. For our transitory light suffering is so accepted by God that it is also sure to be rewarded by him with a most exceeding eternal weighty crown of blisse or glory 18. While we look not at the things which are seen but at the things which are not seen for the things which
18. my earnest exhortation to you is that you purifie your selves from the sins of all kinds that are now crept in among you particularly from the pollutions of the flesh that your idol-feasts are apt to betray you to and of the spirit as pride faction schisme c. preferring false teachers before us which planted Christ among you practising to the end all manner of piety with all diligence see note on Phil. 2. c. 2. Receive us we have wronged no man we have corrupted no man we have defrauded no man Paraphrase 2. The false teachers that you receive so willingly injure you defile you and either defraud or perhaps seduce you into abominable sins See Ephes 4. 22. and 2 Pet. 1. b. But we have been far from doing any of these and therefore are fitter to be embraced by you c. 6. 14. See Rom. note i. 3. I speak not this to condemne you for I have said before that you are in our hearts to dye and live with you Paraphrase 3. I speak not this to bring any evill report upon you for I love you most passionately as I said before 4. Great is my boldnesse of speech toward you great is my glorying of you I am filled with comfort I am exceeding joyfull in all our tribulation Paraphrase 4. My freedom see note on Jo. 7. a. in mentioning your faults is great indeed but withall I am as free in boasting of your obedience and though I have had much grief and fear v. 5. through the sins that were among you yet the joy which I take in your repentance is extreamly more abundant then the sorrow was 5. For when we were come into Macedonia our flesh had no rest but we were troubled on every side without were fightings within were fears Paraphrase 5. For the truth is all our journey long from Ephesus to Macedonia Act. 20. 1. we had a sad time of it for as we met with many oppositions from others so the many fears we had concerning you were very troublesome to us 6. Neverthelesse God that comforteth those that are cast down comforted us by the coming of Titus Paraphrase 6. But through the mercy of God who relieves those that are in greatest want of relief Titus's coming freed us from all 7. And not by his coming only but by the consolation wherewith he was comforted in you when he told us your earnest desire your mourning your fervent mind towards me so that I rejoyced the more Paraphrase 7. And it was not the bare presence of Titus that was such solace to me but the news that he brought me and with which he himself was so much comforted to wit the news of your panting after me lamenting most sadly the sins that I had in my former Epistle laid to your charge and your earnestnesse for me against those that traduced me 8. For though I made you sorry with a Letter I doe not repent though I did repent for I perceive that the same Epistle hath made you sorry though it were but note a for a season Paraphrase 8. So that now though those directions of mine in my first Epistle brought the censures of the Church upon some of you for so I find they did though but for a time with place for speedy remission upon reformation I have no reason to be sorry for what I did though the truth is I was a while sorry for it and wish'd I had not been so severe 9. Now I rejoice not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner that ye might receive damage by us in nothing Paraphrase 9. But now that I hear what successe it hath found among you what reformation hath been wrought by it I professe my self to rejoyce not that you had the censures inflicted on you but that those censures produced that effectuall reformation and change for you were dealt with according to the custome of Evangelicall Discipline And so 't is clear enough that you have not been damnified by me in this matter but much advantaged thereby 10. For godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death Paraphrase 10. For that Discipline which Christ hath now ordained in his Church see 1 Cor. 5. note c. is very proper to work such change of mind as shall advance to a constant persevering durable forsaking all known sinnes see note on Rom. 10. a. whereas the punishments which are usuall in the world ordinarily end in the taking away of mens lives or somewhat analogicall to them in a lower degree 11. For behold this self same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things you have approved your selves to be clear in this matter Paraphrase 11. And an evidence thereof I have in you whose having the censures of the Church inflicted on some of you hath wrought a vehement care to make all right again a clearing of the guiltlesse a displeasure and disdain against the guilty fear of my displeasure desire to give me satisfaction earnestnesse to reform yea to deny your selves lawfull liberties by way of penance for the former inordinacies And so you have done all that is possible toward the acquitting your selves in this businesse 12. Wherefore though I wrote unto you I did it not for his cause that had done the wrong nor for his cause that had suffered wrong but that our care for you in the sight of God might appear unto you Paraphrase 12. When therefore I wrote so sharply to you the interpretation which you are to make of it is this that it was not out of any disposition of severity against them that had committed those crimes the fornicators and incestuous person 1 Cor. 5. 1. the man that sued his brother c. 6. 1. nor out of any partiality of kindness to them that had been sufferers by those crimes him that was defrauded 1 Cor. 6. 8. or disturbed with law-suits before the heathen judicatures v. 1. but onely to expresse my care of you that by my writing to you in that manner you might discern how diligent I am to doe you any good 13 Therefore we were comforted in your comfort yea and exceedingly the more joyed we for the joy of Titus because his spirit was refreshed by you all Paraphrase 13. And by this means I have received much matter of joy hearing what good effects the censures had wrought upon you and this joy was very much increased to see how Titus was joyed and inwardly inlivened by you 14. For if I have boasted any thing to him of you I am not ashamed but as we spake all things to you in truth even so our
now instituted by him as an holy rite and ceremony of annuntiating and commemorating his death and a means of making all worthy receivers partakers of the benefits of his death 27. And he took the cup and gave thanks and gave it to them saying Drink ye all of this 28. For this is my blood of the New Testament which is shed for many for the remission of sinnes Paraphrase 28. For this is a federall rite between me and you a Sacrament of that blood of mine which I shall shortly powre out upon the crosse and by which I will seale to you a new covenant a promise of pardoning the sinnes of all that shall return from their sinnes and obey me See Note on the Title of these books 29. But I say unto you I will note f not drink henceforth of this fruit of the vine until that day when I drink it new with you in my fathers kingdome Paraphrase 29. It is not long that I shall abide with you nor shall I again thus celebrate this or any the like feast among you till we meet in heaven and partake together of those joyes which are wont to be exprest by new wine figuratively 30. And when they had note g sung an hymne they went out into the mount of Olives 31. Then saith Jesus unto them All yee shall be offended because of me this night For it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad Paraphrase 31. Between supper and going abroad Jesus spake these words to his disciples Yee shall all fall off from me before morning and fulfill the prediction Zac. 13. 7. which foretold that Christ should be apprehended and thereupon the Apostles the chief of his little flock of beleivers for sheep he had others which were not of this flock see Mar 14. 27 28. should flye away and forsake him 32. But after I am risen I will goe before you into Galilee Paraphrase 32. But though I am taken from you and yee flye from and forsake me yet I will not leave you so I shall rise from the dead and when I am risen I will go into Galilee where you may meet me 33. Peter answered and said unto him Though all men shall be offended because of thee yet I will never be offended Paraphrase 33. Though all men fall off and forsake thee yet whatsoever befalls me I will not 34. Jesus said unto him Verily I say unto thee that this night before the cock crow thou shalt deny me thrice Paraphrase 34. before the space of time be 〈◊〉 which men especially call the cock-crowing that is before the morning watch come thou shalt three times renounce being my disciple 35. Peter said unto him Though I should dye with thee yet will ◠not deny thee Likewise also said all the disciples 36. Then cometh Jesus with them unto a place called Gethsemane and saith unto the disciples Sit yee here while I goe and pray yonder 37. And he took with him Peter and the two sonnes of Zebedee and began to be sorrowfull and very heavy Paraphrase 37. Peter and James and John whom he most admitted to his secrets see c. 17. 1. and was in a very great agony of sorrow 38. Then saith he unto them My soul is exceeding sorrowfull even unto death tarry yee here and watch with me 39. And he went a little farther and fell on his face and prayed saying O my Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt Paraphrase 39. And he lay prostrate which in time of great anxiety is the usuall posture and a token of the greatest humiliation and renouncing of himselfe and said My father If all that I came about may be atcheived without it let this bitter potion that is now approaching this contumelious and bloody death be removed from me But if not I more desire the doing what thou hast designed for me then the escaping any kind of suffering 40. And he cometh unto the disciples and findeth them asleep and saith unto Peter What could yee not watch with me one hour 41. Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak Paraphrase 41. that ye be not encompast overcome with temptations For however your mind and resolution be good and at the time your professions zealous see Mar. 14. 38. yet it appears by this present sleeping of yours that the flesh is weak and if ye be not carefull ye may fall from your stoutest resolutions 42. He went away again the second time and prayed saying O my father if this cup may not passe away from me except I drink it thy will be done Paraphrase 42. Seeing I discern this to be thy purpose and wise disposall that I should suffer this bloody death and that the effects thereof are so advantagious to the good of the world I am perfectly content and willing to endure it 43. And he came and found them asleep again for their eyes were heavy Paraphrase 43. overcome with heavinesse of sleep 44. And he left them and went away again and prayed the third time saying the same words Paraphrase 44. So he left them without saying much to them as before their eyes being so opprest with sleep that they were not in fit case to consider or answer what was said to them 45. Then cometh he to his disciples and saith unto them Sleep on now and take your rest behold the hour is at hand and the son of man is betrayed into the hands of sinners Paraphrase 45. You may now enjoy your drowsy humor I shall make no farther use of your vigilance the minute is now come upon you that your Master shall be apprehended and taken from you and carried before the tribunall of the Gentiles the Romans by whose judicature he shall be put to death see Lu. 22. note f. 46. Rise let us be going behold he is at hand that doth betray me Paraphrase 46. delivers me up into their hands 47. And while he yet spake Lo Judas one of the twelve came and with him a great multitude with swords and staves from the chief priests and elders of the people Paraphrase 47. a commander and band of souldiers See Lu. 22. f. provided with armes for the apprehending him sent upon this service by the Sanhedrim of the Jewes 48. Now he that betrayed him gave them a signe saying Whomsoever I shall kisse that same is he hold him fast Paraphrase 48. Apprehend him 49. And forthwith he came to Jesus and said Haile Master and kissed him 50. And Jesus said unto him Friend wherefore art thou come Then came they and layd hands on Jesus and took him 51. And behold one of them which were with Jesus stretched out his hand and drew his sword and stroke a servant of the high priests and smote off his eare Paraphrase 51. the chief Officer the fore-man of
the water stepped in was made whole of whatsoever disease he had Paraphrase 4. For an angel or as it may be probably supposed an officer for that purpose see note on Act. 12. d. and here note a. 5. And a certain man was there which had an infirmity thirty and eight years 6. When Jesus saw him lie and knew that he had been now a long time in that case he saith unto him Wilt thou be made whole Paraphrase 6. had a tedious chronical sicknesse of it 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the pool but while I am coming another steppeth down before me 8. Jesus saith unto him Rise take up thy bed and walk 9. And immediately the man was made whole and took up his bed and walked and on the same day was the sabbath 10. The Jewes therefore said unto him that was cured It is the sabbath day it is not lawfull for thee to carry thy bed Paraphrase 10. the carrying of thy bed is the carrying of a burthen and that a labour contrary to the Sabbatick rest and therefore unlawfull to be done by thee 11. He answered them He that made me whole the same said unto me Take up thy bed and walk 12. Then asked they him What man is he that said unto thee Take up thy bed and walk 13. And he that was healed wist not who it was for Jesus had conveighed himself away a multitude being in that place Paraphrase 13. For by reason of the great multitude that was there at the time Jesus had opportunity to depart from among them without any mans taking notice of it 14. Afterward Jesus findeth him in the Temple and said unto him Behold thou art made whole sinne no more lest a worse thing come unto thee Paraphrase 14. The cure that was lately wrought upon thee thou knew'st not by whom must oblige thee to an upright reformation of life or els thou art to expect more fearfull judgments then that disease was 15. The man departed and told the Jewes that it was Jesus which had made him whole 16. And therefore did the Jewes persecute Jesus and sought to slay him because he had done these things on the sabbath day Paraphrase 16. both wrought a cure which they thought unlawfull on the sabbath Mar. 3. 2. and also bad him to carry his bed v. 10. 17. But Jesus answered them My Father worketh hitherto and I work Paraphrase 17. To this exception of theirs against him because of his curing on the Sabbath Jesus made this reply God my Father from whose rest you take the celebration of the sabbath did not so rest from all work on the sabbath day but that ever since he hath done works of providence see Chrysostome hom 10. in Gen. p. 63. and of preservation and mercy every day And why may not I his Son doe so without exception my Fathers actions and mine being the same 18. Therefore the Jewes sought the more to kill him not only because he had broken the sabbath but said also that God was his father making himself equall with God Paraphrase 18. which the Jewes that knew that the son of God must be of the very divine nature as a son is of the same nature with his father and therefore equall with God â—â—erpreted to be a blasphemy in him whom they believed not to be the Messias and therefore fit to be punished with death 19. Then answered Jesus and said unto them Verily verily I say unto you The Son can doe nothing of himself but what he seeth the Father doe for what things soever he doth these also doth the son likewise Paraphrase 19. To this exception of theirs against Christ he answers although I affirm my self the son of God and so am rightly concluded by you to be equall with my Father yet this is farre from being matter of impiety in me farre from opposing my self against God For I doe nothing but what is the expresse will of my Father that I should doe and therefore t was reasonable for me to say what I did v. 17. that my Fathers actions will justifie me in doing the 〈◊〉 20. For the Father loveth the Son and sheweth him all things that he doth and he will shew him greater things then these that ye may marvaile Paraphrase 20. For out of the infinite love my Father bears to me he communicates all things to me and by that means you are likely to have greater matter of wonderment then this curing a sick man on the sabbath can amount to 21. For as the Father raiseth up the dead and quickneth them even so the Son quickneth whom he will Paraphrase 21. For even to the raising of the dead farre greater then the curing of the sick my Father hath communicated his power to me and as my Father raiseth so will I whomsoever I please 22. For the Father judgeth no man but hath committed all judgment unto the Son Paraphrase 22. And for the office of judging Angels or Men my Father doth it not himself but hath put all into the Sons hand both the present governing of the Church and finall sentencing of all 23. That all men should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father which hath sent him Paraphrase 23. And so by this means it appears that as it was no fault in me to say what I did v. 17. though it were the equalling my self with the Father so it must needs be great hypocrisie in you to think and pretend that you zealously honour my Father when you do despise and dishonour me which am sent with this power at this time on purpose to be honoured by all men in the same manner as my Father is honoured that so I may work a reformation among you 24. Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Paraphrase 24. This is so perfectly the will of my Father that I must tell you that on your heeding and hearkning to me at this time and believing and entertaining my doctrine as the message of God depends your eternall well-being your escaping eternall death and attaining eternall life 25. Verily verily I say unto you The hour is coming and now is when the dead shall heare the voice of the son of God and they that heare shall live Paraphrase 25. And I assure you this power which God my Father hath given me at this time extendeth to the greatest things even to raising the dead out of their graves as also sinners out of their graves of sinne which power you shall shortly see nay in the spirituall sense is already exercised by me 26. For as the Father hath life in himself so hath he given to the Son to have life in himself Paraphrase
from him and so cannot but know it distinctly and if in compliance with you or to avoid your reproaches I should say otherwise then what I have hitherto said or confesse that I came not from him or knew him not I should be like you a down right lyer This I will not be guilty of but do again professe that I am sent with perfect knowledge of his will and doe exactly observe it 56. Your father Abraham rejoyced to see my day and he saw it and was glad Paraphrase 56. And because you talke so much of Abraham I shall now say of him that he having received the promise of the Messias Gen. 11. 35. did thereupon vehemently and with great pleasure and exiliency of mind desire to look nearer into it to see my coming into the world and a revelation of it was made unto him and in it of the state of the Gospel and he was heartily joyed at it 57. Then said the Jewes unto him Thou art not yet fifty years old and hast thou seen Abraham Paraphrase 57. To this the Jewes objected that he was not fifty years old and therefore how could he say that Abraham lived since his birth that Christ could see Abraham or be seen by him 58. Jesus said unto them Verily verily I say unto you before Abraham was I am Paraphrase 58. Jesus answer'd that objection of theirs You are much mistaken in reckoning my age For 1. I have a being from all eternity and so before Abraham was born and therefore as young as you take me to be in respect of my age here I may well have seen and known Abraham But then 2. in respect of my present appearance here on earth though that be but a little above thirty years duration yet long before Abrahams time it was decreed by my Father and in kindnesse to Abraham revealed to him while he lived in which respect 't is true that he knew me also 59. Then took they up stones to cast at him but Jesus hid himself and went out of the Temple going through the midst of them and so passed by Paraphrase 59. They therefore conceiving this speech of his to be blasphemous after the manner of Zelots were ready to stone him presently Annotations on Chap. VIII V. 5. Such should be stoned That all that are guilty of adultery should be stoned we find not in the Law of Moses but that they should die the death which phrase say the Talmudists generally signifies Strangling This punishment of stoning belongs particularly to those that are taken in the fact as here the woman was v. 4. So saith Philo of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men have counted them worthy of many deaths and so of stoning which was a high degree of severity and so Solon in one of his laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man take an adulterer in the fact he may use him how he please and in the Twelve Tables Moechum in adulterio deprehensum impunè necato he that takes him may kill him lawfully and securely V. 25. From the beginning The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here bee Adverbially taken so it is often in other authors Hippocrates in the beginning of his book and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodotus in Thalia cited by Budaeus But for the sense or notation of the phrase here Melancthon Ep. p. 511. seems to have made a good conjecture that it signifies prorsus a note of Affirmation Even so or altogether absolutely For so the Chaldee when they would expresse any thing to be simply lawfull or unlawfull they use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incepit and so it will signifie no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnino c. So in Alexander Aphrodisaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that honour and piety which is the end of making the statue or image of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A statue had not at all been made without that cause And after speaking of chance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but somewhat that was uterly unexpected And again speaking of the duties of man Without them saith he the life of man is nor a life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor indeed at all the 〈…〉 men any longer and many the like in that one 〈◊〉 But the other interpretation also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first may well enough be born and hath the example of the Septuagint Gen. 13. 4. and 43. 18 and 20. and of * Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having held out at the first they yeelded at the end See Jo. Coch. in Excerpta Gemarae in Sanhedr p. 280. And so the summe of Christs speech is that though they made doubts and disputes about him what he was yet he still made no scruple to stand to his affirmations of himself he still affirms that 't is even as he tells them all this while absolutely so and no otherwise he hath not spoken any thing too high of himself V. 29. Please him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in common use the decree or appointment of any court or judge or Prince coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinary word for an ordinance doth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to the form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 25. so the Principum placita among the Romans the Arrests of the Parliament of Paris c. among the French and the Common pleas in England that is communia placita or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase to expresse a court of judicature among us the word pleas denoting Judgments in one court as the Kings bench a tribunall in another So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly be Gods lawes decrees determinations which he as the Judge or Prince of all of his good pleasure determines to be done and because Commissions are issued out of courts and are a kind of decree of those courts that such a man should have such a power therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be extended to those So Act. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not thought fit or appointed or determined c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. the thing was resolved on and agreed on by all The multitude there having to doe in the choice of the men as followes and the Apostles consecrating and imposing hands on them v. 6. So Act. 12. 3. when Herod saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose the meaning is that the Jewes had express'd their judgment past their votes in it that is either the Sanhedrim of the Jewes or possibly the people of the Jewes for so since the power of capital punishments was taken from the Jewes and was now in the Romans hands the proceeding was after the Roman fashion which was ut injussu populi
And desired favour against him that he would send for him to Jerusalem laying wait in the way to kill him Paraphrase 2 3. other members of the Sanhedrim accused Paul before him and besought of him that favour that he might be sent for to Jerusalem meaning to lay some villains by the way to kill him as he came 4. But Festus answered that Paul should be kept at Caesarea and that he himself would depart shortly thither Paraphrase 4. that he had left Paul in prison at Caesarea c. 24. 27. whither he himself would shortly go and hear the cause betwixt them and him 5. Let them therefore said he which among you are able goe down with me and accuse this man if there be any wickednesse in him Paraphrase 5. the chief priests said he and the rest in authority among you ver 2. 6. And when he had tarried among them more then ten daies he went down unto Caesarea and the next day sitting in the judgment-seat commanded Paul to be brought 7. And when he was come the Jewes which came down from Jerusalem stood round about and laid many and grievous complaints against Paul which they could not prove 8. While he answer'd for himself Neither against the Law of the Jewes neither against the Temple nor yet against Caesar have I offended any thing at all Paraphrase 8. And he cleared himself against all the accusations which were reducible to three heads offences against the Mosaicall Law profaning the Temple raising sedition against the government of the Romans see ch 24. 5 6. 9. But Festus being willing to doe the Jewes a pleasure answered Paul and said Wilt thou goe up to Jerusalem and there be judged of these things before me 10. Then said Paul I stand at Caesar's judgement-seat where I ought to be judged to the Jewes have I done no wrong as thou very well knowest Paraphrase 10. I am a Roman and I ought to be judged not by the Jewish Sanhedrim or laws but by the Roman And though I were lyable to them yet thou already discernest that they are not able to prove that I have any way trespass'd against the Jewes or their Law 11. For if I be an offender or have committed any thing worthy of death I refuse not to die but if there be none of these things whereof these accuse me no man may deliver me unto them I appeal unto Caesar Paraphrase 11. And if I have done any thing which by the Roman lawes is punishable capitally I will be content most willingly to suffer death I desire no mercy this he did knowing there was then no edict of the Emperours against Christianity see note on ch 26. a. But if all their accusations are invalid if I am as thou knowst I am v. 10. free from that charge of having wronged them and being a Roman ought to be judged by the Roman lawes and none of them hath interdicted Christianity there is then no reason I should be delivered up to my enemies to be my judges 'T were absolutely unjust to doe so and from that intention of thine I make mine appeal to the Roman Emperour and desire that he may judge between us 12. Then Festus when he had conferred with the councel answered Hast thou appealed unto Caesar unto Caesar shalt thou goe Paraphrase 12. And Festus conferring with those of the Jewish Sanhedrim that were there 13. And after certain daies king Agrippa and Bernice came unto Caesarea to salute Festus Paraphrase 13. Agrippa who after Herod was Tetrarch of Galilee and his sister Bernice 14. And when they had been there many daies Festus declared Paul's cause unto the king saying There is a certain man left in bonds by Felix 15. About whom when I was at Jerusalem the chief Priests and the Elders of the Jewes informed me desiring to have judgment against him Paraphrase 15. brought in an accusation to me 16. To whom I answered It is not the manner of the Romans to deliver any man to die before that he which is accused note a have the accusers face to face and have license to answer for himself concerning the crime laid against him Paraphrase 16. to give sentence of capital punishment against any man 17. Therefore when they were come hither without any delay on the morrow I sate on the judgment-seat and commanded the man to be brought forth Paraphrase 17. And therefore that they must of necessity goe to Caesarea and accuse him And when they came I used all expedition and the very next day I went to the bench to hear this cause of Paul 18. Against whom when the accusers stood up they brought none accusation of such things as I supposed Paraphrase 18. And upon hearing I found him absolutely free from all capitall crimes all seditious practices whereof they accused him and wherein I suspected him to be most guilty 19. But had certain questions against him of their own superstition and of one Jesus which was dead whom Paul affirmed to be alive Paraphrase 19. And all that stuck was some disputable matters about his particular way of serving or worshipping God and whether one Jesus were still dead or whether he were risen again as Paul affirmed 20. And because I doubted of such manner of questions I asked him whether he would goe to Jerusalem and there be judged of these matters 21. But when Paul had appealed to be reserved unto the hearing of Augustus I commanded him to be kept till I might send him unto Caesar Paraphrase 20 21. And making some scruple whether it were fit for me to give sentence in this matter or whether it were not better to referre him to the Jewes Sanhedrim to be judged there Paul appealed to Caesar claimed his privilege of a Roman that he might not be delivered up to the Jewes and thereupon I remanded him to prison till I could conveniently send him to Rome to Caesar 22. Then Agrippa said unto Festus I would also hear the man my self To morrow said he thou shalt hear him 23. And on the morrow when Agrippa was come and Bernice with great note b pomp and was entred into the place of hearing with the chief captains and principall men of the city at Festus command Paul was brought forth Paraphrase 23. retinue and train and entred into the court or hall with the Colonels 24. And Festus said King Agrippa and all men which are here present with us ye see this man about whom all the multitude of the Jewes have dealt with me both at Jerusalem and also here crying that he ought not to live any longer Paraphrase 24. Jewes wheresoever inhabiting those of Jerusalem and others have made complaints to me as against a most notable malefactor that ought to be put to death 25. But when I understood that he had committed nothing worthy of death and that he himself hath appealed to Augustus I have determined to send him Paraphrase 25. no capital
send thee Paraphrase 17. Making a speciall choice of thee out of all the Jews Gentiles and now giving thee commission to goe and preach the Gospel to them see c. 9. 15. 18. To open their eyes and to turn them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me Paraphrase 18. To shew them their duty to turn them from all their idolatrous sinfull to all gracious godly courses from being the slaves of the devil to be the servants of God thereby to have their sins forgiven and by believing in me to have an inheritance a future eternall blissfull portion among the saints of God 19. Whereupon O king Agrippa I was not disobedient unto the heavenly vision Paraphrase 19. Upon this vision so glorious and these words of Christ from heaven I could not but yield 20. But shewed first unto them of Damascus and Hierusalem and throughout all the coasts of Judaea and then to the Gentiles that they should repent and turn to God and doe works meet for repentance Paraphrase 20. But preached at Damascus first then at Jerusalem then through all Judaea and even among the Gentiles the doctrine of repentance and amendment and necessity of bringing forth all fruits of new life in an eminent manner which indeed is the summe of the Gospel of Christ 21. For these things the Jewes caught me in the Temple and went about to kill me Paraphrase 21. And for this it was that I had like to have been killed by the Jewes as I was in the Temple 22. Having therefore obtained help of God I continue untill this day witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come Paraphrase 22. But God rescued me and accordingly I goe on to doe this preaching nothing in effect but what is perfectly agreeable to the writings of Moses and the Prophets 23. That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the people and to the Gentiles Paraphrase 23. That Christ should be put to death and that by his rising again from death both the Jewes and Gentiles should be brought to believe on him 24. And as he thus spake for himself Festus said with a loud voice Paul thou art beside thy self much learning doth make thee mad Paraphrase 24. thou talkest distractedly sure thy learning and high opinion of it hath put thee out of thy wits 25. But he said I am not mad most noble Festus but speak forth the words of truth and soberness Paraphrase 25. what I say is perfectly true and hath nothing of excesse or transportation in it 26. For the King knoweth of these things before whom also I speak freely for I am perswaded that none of these things are hidden from him for this thing was not done in a corner Paraphrase 26. Agrippa I am confident knowes it to be so and therefore I feare not his censure see Joh. 7. a. for these things the life death and resurrection of Christ were things of very publick cognizance and cannot be unknown to him that was a Jew born 27. King Agrippa Believest thou the Prophets I know that thou believest Paraphrase 27. What sayest thou Agrippa are not the Jewish Prophecies fulfilled in Christ Thou canst not but discern and acknowledge it 28. Then Agrippa said unto Paul Almost thou perswadest me to be a Christian Paraphrase 28. Thou dost in some degree perswade me that the Christian faith is the true 29. And Paul said I would to God that not onely thou but also all that heare me this day were both almost and altogether such as I am except these bonds Paraphrase 29. I heartily wish and pray for thine own sake that not only in a low but in an eminent degree both thou and all that are here present were as farre Christians as I am onely I would not wish them imprisoned as I am 30. And when he had thus spoken the King rose up and the Governour and Bernice and they that sate with them Paraphrase 30. King Agrippa and Festus and Bernice rose up from the place of judicature c. 25. 29. 31. And when they were gone aside they talked between themselves saying This man hath done note a nothing worthy of death or of bonds Paraphrase 31. The accusations brought against this man are not such as by the Roman Law are punishable capitally or by imprisonment the Emperors having not yet in the beginning of Nero made any edict against Christianity 32. Then said Agrippa unto Festus This man might have been set at liberty if he had not appealed unto Caesar Annotations on Chap. XXVI V. 31. Nothing worthy of death or The truth of this speech of King Agrippa and his company that Paul had done nothing worthy of death or bands depends on the consideration of the time wherein it was spoken For the Roman Magistrates judging by the Roman Lawes that which was not against any Law of the Emperors was not cognoscible or punishable especially by death or imprisonment deprivation of life or liberty by them Thus when Paul is accused by the Jewes and brought before the Proconsul of Achaia Gallio c. 18. he tels them plainly that he will not be a Judge of such matters which the Roman Law then in Claudius's reigne had said nothing of For though c. 18. 2. an Edict had been by Claudius toward the end of his reigne set out against the Jewes to banish them out of Italy c. and by that the Christian Jewes as Jewes not as Christians fell under that inderdict and so did Priscilla and Aquila there and John the Apostle banished into Patmus in Claudiu's reigne saith Epiphanius haer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet as to the difference betwixt Jewes and Christians there referr'd to by Gallio in proportion to the accusation brought against him by the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a word as whether Jesus were the Messias or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of names as whether the name Christian or disciple c. were unlawfull as those discriminated them from incredulous Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the law in force among the Jewes about conversing with the uncircumcised c. there was then no Law set out by the Emperors at Rome and therefore no rule for the Proconsul to go by in taking cognizance of them And thus it continued till Nero's rage against the Christians began for that he first dedicated persecution is Tertullian's expression and Primum Neronem in hanc sectam gladio ferociisse Nero was the first that made any capitall Law against them Now this appearance of Paul before Agrippa was in the second of Nero's reigne Anno Ch. 57. long before this rage of his brake out and accordingly Paul had made his appeal to Caesars
be called an adulteresse but if her husband be dead she is free from that law so that she is no adulteresse though she be married to another man Paraphrase 3. And this is so farre from being a nicety that indeed matters of the greatest importance depend upon it For if while her husband liveth she yield her self to any other she is acknowledgedly guilty of adultery but if her husband be dead she may freely marry any other man and live with him conjugally and be as innocent in so doing as if she had never had former husband 4 Wherefore my brethren ye also note b are become dead to the Law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God Paraphrase 4. And thus my brethren even those of the Jewes that are believers in Christ the Law is through Christ dead to you also and not only to the Gentile believers Act. 15. and so ye also are freed from the obligation of the Law that is as it were dead to it that ye may now according to the laws of marriage be safely joyned and espoused to another viz. to that Christ whose resurrection from the dead shewes him to be alive that so ye may live in conjugal affection and obedience to him and being made fruitfull by his Spirit we may as wives that live with their husbands bring forth all holy Christian actions to the honour and praise of God 5. For when we lusting in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Paraphrase 5. This while we lived under the paedagogie of the Law was not done by us which is one reason of abolishing it Christ now giving precepts of inward purity in stead of those externall ordinances and giving his Spirit to enable to perform them over and above what was under the Law For when we were under those carnal ordinances though all sinfull practices were forbidden by that Law and so were rendred more criminous by being prohibited by a promulgate law yet our sinfull desires and affections that proposed those objects which were thus forbidden that law had no power to mortifie and subdue and so notwithstanding that law those sinfull affections were obeyed and yielded to in our members and so brought forth that sad fruit obligation to punishment eternal and that was all the good we reap'd by the Law 6. But now we are delivered from the Law that being dead wherein we were held that we should serve in newnesse of spirit and not in the oldnesse of the letter Paraphrase 2. But now we are freed from the Law as that beside the morall precepts contain'd also those carnal external performances see Mat. 5. g. that obligation being cancelled by which they were due so that now in stead of being outwardly circumcised and in our lives impute we must think our selves most strictly obliged to set to the performing of that real substantial purity which was signified by the legal observances of circumcision c. serving Christ in new life and Evangelical obedience see ch 8. 1. in lieu of that external bloody obedience which the Law of Moses written of old by God's appointment and so here called the writing or the letter did then require of all Jewes See note on Mat. 5. g. 7 What shall we say then Is the Law sin God forbid Nay note d I had not known sinne but by the Law for I had not known note e lust except the Law had said Thou shalt not covet Paraphrase 7. But here again it is objected to us that by thus arguing we lay charge and blame upon the Law that it is sin or the cause of sin contenting it self with that external performance of the ceremony and not exacting the inward purity of us To this I answer by way of detestation of that calumny of which our doctrine is perfectly guiltlesse No sure we lay no such thing to the charge of the Law we should be most unjust if we did For the Law hath done its part given us knowledge that the very desires of the heart are sins and that distinctly in the tenth commandement which I had not known had not the Law distinctly told me that it was so and set circumcision as an emblem of that duty of mortifying all carnall desires 8. But sin taking occasion by the commandement wrought in me all manner of concupiscence for without the Law sin was dead Paraphrase 8. But the Law having indeed onely given me the prohibition and that ceremony to sence it and no more and in this particular of coveting not so much as denouncing any present legal infliction upon the commission of it the customary sins of men seeing there was no punishment assigned to this sin that is being only forbid by the Law without any annexation of punishment took an advantage by the Lawes only prohibiting and not punishing this sin and so perswading me that the external ceremony of circumcision which was commanded under penalty of excision would serve the turn without any more invaded me and wrought in me all inward impurity which as it would not so probably have been able to doe if the Law that mentioned this prohibition had fortified it with denunciation of punishment as in other cases or if indeed the trusting on the external performance the privilege of being circumcised had not given men some security and confidence that nothing should be able to doe them hurt deprive them of the favour of God that were thus circumcised so would it not have been neer so criminous if it had not been distinctly prohibited by the Law For it is a known truth that the criminousnesse and punishablenesse of any act ariseth from its being prohibited by some law 9. For I was alive without the Law once but when the commandement came sin revived and I dyed Paraphrase 9. The people indeed of the Jewes lived formerly without the Law see note d. that is before the promulgation of it but as soon as the Law was given the sin of disobeying a promulgate Law became greater and the disobedient Jew more punishable by reason of the Law and no way the better for it As when a man is sick and doth not know his condition and danger the Physician coming tells him of both and prescribes him a strict diet for the future if he will recover but he observes not his prescriptions continues intemperate and so dyes under the Physicians hand and in spite of his care 10. And the commandement which was ordained to life I found to be unto death Paraphrase 10. And the Law which was meant to keep them sinless and so to bring them to life being not obeyed did in the issue of it bring onely death on them 11. For sin taking occasion by the commandement deceived me and
by it slew me Paraphrase 11. For the Law prescribing circumcision under penalty of excision but not prescribing the inward purity under that threat nor denouncing any present judiciall punishment upon the commission of the contrary sin but onely prohibiting it and no more sinne took advantage by this impunity of the Law and first seduced me to inward impurity and then by occasion of the commandement which forbad it and so made it criminous insnared and wounded me to death 12. Wherefore the Law is holy and the commandement holy and just and good Paraphrase 12. And so the objection v. 7. was a groundless objection for though the Mosaicall Law were the occasion of sin or were made advantage of by sin yet it was not the cause and so still that Law is holy and the Commandement against coveting holy just and good first holy whither that signifie piety toward God or purity from all allowance of impurity and so secondly just in allowing no manner of injustice and thirdly good as requiring charity to others and so no manner of colour or tincture of ill in it onely 't was not so highly perfect in any of these respects 't was not fill'd up to so high a pitch as is now by Christ required of us 13. Was that then which is good made death unto me God forbid But sinne that it might appear sinne working death in me by that which is good that sin by the commandement might become exceeding sinfull Paraphrase 13. Was therefore this good Law guilty of death to me was it the cause of bringing it on me No not so neither but sin was that onely cause which is guilty of all And so see note on Mat. 1. k. this is a means of setting our sin in its colours that it works destruction to men by that which is good and so sin it self is by this means extremely aggravated and making this use of the Law it becomes extremely or superlatively sinfull or the Law shewes me what a sinfull thing sinne is which will not be repress'd by the Law 14. For we know that the Law is spiritual but I am carnall note f sold under sinne Paraphrase 14. And the reason why the effect of the Law is so contrary to what was intended by it is this that the Law is spirituall and not performable by a carnall man but the carnality of men sold under sinne that is habituall slaves to sinne ready to do all that it bids them though the Law never so distinctly prohibite that is the cause of all 15. For that which I doe I allow not for what I would that do I not but what I hate that do I. Paraphrase 15. For such men as I now speak of carnall men v. 14 though they are taught their duty by the Law yet do they not by the dictate of their understanding or conscience that which they do it is not that which in consent to the Law they approve but that which by their conscience directed and instructed by the Law they hate and dislike that they do 16. If then I do that which I would not I consent unto the Law that it is good Paraphrase 16. And this very thing is an argument that the Law is acknowledg'd to be good that they dislike that which they do in disobedience to the Law they never commit any prohibited evill but their conscience accuses and smites them for it 17. Now then it is no more I that do it but sinne that dwelleth in me Paraphrase 17. And so 't is not the whole they that commits sinne or they as they are led and instructed by the Law and so the Law still is vindicated from the charge v. 7. but it is their carnality resisting the Law or sin having gotten power over them and so carrying them in despight of the Law and conscience admonishing the contrary 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I finde not Paraphrase 18. For in men whose affections are not mortified by the spirit of Christ but carnally disposed or led by their own corrupt customes 't is not the law or knowing their duty that will doe any good on them To approve indeed or like that which is good the law enableth them but the carnal affections do still suggest the contrary and carry them in despight of the prohibitions of the law 19. For the good that I would I doe not but the evil which I would not that I do Paraphrase 19. And this is clear by the experiment for they do not perform that good which as the law commands so they consent to be good but the evill which they consent not to be good and which the law tells them they should not do that they do 20. Now if I doe that I would not it is no more I that doe it but sin that dwelleth in me Paraphrase 20. Which plainly argues the truth of that which was said v. 15. and 17. and is full answer to the objection against the law v. 7. that the law is farre from being guilty of their sin and that 't is not they by the duct and dictate of the law or their own conscience guided by the law that do evill but carnality or custome of sinne that hath got such a sway or power over them 21. I finde then a law that when I would do good evill is present with me Paraphrase 21. By this then you may discern the law and the goodness and the energy or force of it that when carnality moves men to evill the minde illuminated by the law enclines them to good or that evill when it is represented to them findes them inclined to the contrary 22. For I delight in the law of God after the inward man Paraphrase 22. For according to the understanding or superiour faculty contrary to the carnal or bodily part of them they are pleased with all those things that the law of God is pleased with 23. But I see another law in my members warring against the law of my minde and bringing me into captivity to the law of sin which is in my members Paraphrase 23. But there is another commanding power in the members which sets it self in direct opposition to those dictates of the law in the mind which in carnall men v. 14. gets the better of the day carries them captive slaves to doe what the flesh requires to have done by them 24. O wretched man that I am who shall deliver me from the body of this death Paraphrase 24. This is a sad condition the very state of a carnal man under the law and out of which the law cannot rescue any man nor from the destruction that attends it 25. I thank God thâ—ough Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him 〈◊〉 â—anner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate in one place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that I would not v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one 't is not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate I do should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil this being no less than a direct contradiction to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do c. of meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking or phansying only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâ—tions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
to you Job 1. 21. For this is the condition of the Evangelical covenant which is the covenant of sufferings that we should rejoice in them Mat. 5. 12. and give God thanks for them 1 Pet. 3. 15. and 4. 16. 19. Quench not the Spirit Paraphrase 19. This gifts of tongues healing c. which were given in form of fire must be used accordingly not quenched with neglect vanity wicked life but preserved by prayer thanksgiving and holy life and when ye see gifts in others by which they appear to be true teachers ye must not have the same aversion to them that ye would to false prophets 20. Despise not prophesyings Paraphrase 20. And for that faculty of interpreting scripture ye ought to set a special value upon it 1 Cor. 14. 5. 21. Prove all things hold fast that which is good Paraphrase 21. Trie all those who pretend to extraordinary gifts and examine whether they have them or no by that gift of discerning of spirits and make use of those who approve themselves to have what they professe 22. Abstain from all note e appearance of evil 23. And the very God of peace sanctifie you wholly and I pray God whole note f spirit and soul and body be preserved blamelesse unto the coming of the Lord Jesus Christ Paraphrase 23. And that God which is the author of all good things and particularly of that peaceablenesse recommended to you v. 13. and appointed to be secured by the following means work all kind of purity in you that of the flesh and spirit And I heartily pray that all and every part of you may be kept immaculate that whensoever Christ comes either in his signal punishments here forementioned or in that judgment after death ye may be approved and rewarded by him 24. Faithfull is he that calleth you who also will doe it Paraphrase 24. And I doubt not but that Christ who hath called you to the knowledge of his truth afforded you such privileges and advantages advanced you thus farre will farther enable you to persevere spotlesse unto the end 25. Brethren pray for us 26. Greet all the brethren with â—an holy kisse 27. I charge you by the Lord that this Epistle be read unto all the holy brethren Paraphrase 27. I require you with all the weight of adjuration that this Epistle be read and divulged to all the Christians of your Church and so likewise to all the Churches under the Metropolis of Thessalonica and to all the Churches of all Macedonia See note on Phil. 1. 2. 28. The grace of our Lord Jesus Christ be with you Amen The first Epistle unto the Thessalonians was written from Athens Annotations on Chap. V. V. 1. Times and season What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and seasons here signifie appears sufficiently by v. 2. where in another phrase the same thing is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Christ cometh which is without question the same which is so oft called the coming of Christ for the destroying the enemies of Christianity which he should do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper seasons 1 Tim. 6. 15. the day approaching and day in all languages signifies judgment so 1 Cor. 3. 13. the day shall declare that is the judgment that shall sit upon them and so diem dicere is to call a man into any court of judicature and a dayes-man among us is a judge and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season is used Rom. 13. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing the season and that season expressed in the end of the verse as here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approaching of the day So Mat. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signes of the times were the signes of that approaching destruction and accordingly Luk. 12. 56. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this time or season And to this matter plainly set down before c. 2. 16. the full vials of Gods wrath falling on the persecuting Jewes the rest of this discourse to v. 12. doth evidently belong and the suddaianesse and unexpectednesse of it and the surprize of all carnal men which joyned with the persecutors or went on in unchristian sinnes described as it is frequently in the Gospel Mat. 24. Luk. 19. and in the Epistles Rom. 13. 2 Pet. 3. and elsewhere And that it cannot belong to the last coming of Christ to judgement or finall doom appears both from hence that that was the subject of the former discourse cap. 4. 13 c. and this as a distinct matter is entred upon with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But concerning the times and seasons and secondly by the end to which this discourse is here designed by the Apostle viz. to comfort the Christians that were under persecution and give them patience and constancy for which this was a fit consideration that this judgment of God would come suddenly and when it was least expected and so would surprize them if they were not watchfull And this but a transcript of Christs words on this matter Mar. 13. 32. and the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season there made use of v. 33. and more punctually under the phrase of the thief in the night Mat. 24. 43. All which belonged peculiarly to this doom upon the Jewes and not to the general judgment which it is to us certain that those that then lived were not concern'd in but only in this other And if it be here questioned how this destruction of the Jews should concern the Christians in Macedonia and so be matter of such particular advertisement to the Thessalonians I answer that the Jews being at this time dispersed into several parts much farther from Judea then Macedonia did likewise wheresoever they were oppose the Apostles preaching to the Gentiles and not onely so but persecuted those that received the saith with all bitternesse and how peculiarly this was observable at Thessalonica see Note on c. 2. i. The Jewes were the fountains of persecutions saith Tertullian and as they prosecuted the Christians before the heathen powers so all the false-hearted temporizing carnal Christians that were not willing to bear persecutions complyed and joyned with them against the pure and Orthodox and all that did so being engaged in the same course were involved also in the same destruction and so the Jewes and Gnosticks which at this time were the cockle among the wheat in every Christian plantation overran all the Churches of Asia c. as appears by the Apostles and Christs Rev. c. 2. 3. Epistles to them and infested this plantation in the Churches of Macedonia also as oft appeared in the Epistle to the Philippians another Church of Macedonia It was most fit then for the Apostle to forewarn them of their dangers which were likely to assault their constancy and to fortifie them against timidity on one side and the carnal baites on
fain to die before he entred heaven 21. And having an high priest over the house of God Paraphrase 21. And having one that intercedes for us at the right hand of God and that hath taken upon him the whole care of his Church and of every faithfull servant of his that shall adhere and keep close to him 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Paraphrase 22. Let us serve and worship him unfeignedly being fill'd with faith see note on Luc. 1. a. and h. and having reformed our wicked lives in sincere resolution of heart without which there is no more reception to be hoped for at God's hands Isa 1. 15. then under the law there was liberty to come into the congregation for them that had to uched any impure thing till they were sprinkled with water by the priest and having our actions washed and pure also 23. Let us hold fast the profession of the faith without wavering for he is faithfull that promised Paraphrase 23. Let not all the afflictions and dangers that can approach us move us so much as to waver in our Christian profession which having the hope of eternal life joyned with it is fortification enough against all the terrors of this world having God's fidelity engaged to make good the promise to us 24. And let us consider one another to provoke unto love and unto good works Paraphrase 24. And let us weigh and consider all advantages that we can have upon one another to provoke and excite one another to charity and all actions of piety such as are joyning in the publick service ver 25. whensoever we see any thing of fainting or growing cold in any 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching Paraphrase 25. And not suffer our selves to proceed so farre toward defection as to give over the publick assemblies the forsaking of which is not onely deserting of the publick profession of Christ but also of the means of growth in grace but stire up one another to the performance of this and such other duties of confession toward Christ by this argument among others that now their deliverance from the persecutions which so discouraged them is near at hand by reason of the destruction of the enemies of the crosse the Jews and Gnosticks that have caused all these persecutions which therefore would make it unreasonable for them now to give over their constancy and lose all when they are so near the end of their voyage see Rom. 13. 11. and Jam. 5. 7 8. 26. For if we sin wilfully after we have received the knowledge of the truth there remaineth note b no more sacrifice for sins 27. But a certain fearfull looking for of judgment and fiery indignation which shall devour the adversaries Paraphrase 26 27. For if we obstinately commit such a sinne as this defection from Christ and forsaking Christianity as they that forsake the publick assemblies are in danger to doe after once receiving it see note on Mat. 12. h. there is no plea or apologie of ignorance or unwillingnesse for that and consequently as under the Law no sacrifices are to be offered for such nor ever any for Apostates so now there is no way of remission which will be profitable for such all that is to be expected is the judgments and wrath of God such as are like to be sent out speedily to utter destruction against all such enemies of Christ see note on 2 Per. 3. g. and Heb. 6. b. 28. He that despised Moses Law died without mercy under two or three witnesses Paraphrase 28. He that offended willfully and so capitally under Moses's Law was not capable there of any mercy but the thing being proved against him by competent testimony he was to be put to death 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the spirit of grace Paraphrase 28. How much sadder then will his condition be judged to be who against all light and conviction received and formerly assented to shall thus fall off and by doing so joyn with those Antichristian Gnosticks and Jewes the crucifiers of Christ and enemies of Christians which have despised Christ as vile and nothing worth yea as one that died as a malefactor and so his blood no better then unclean profane blood not such as will bring any benefit to us as it was designed to doe and scorn and reject the Gospel it self revealed to us by the Apostles authorized thereto by the descent of the Spirit on them and other mercies in it so graciously bestowed on us 30. For we know him that hath said Vengeance belongeth unto me I will recompense saith the Lord and again The Lord shall judge his people Paraphrase 30. For we know it is the Lord that said Vengeance c. and again Psal 135. 14. that God will avenge his people his Church and consequently will avenge the cause of those which now suffer among you against their persecutors in his time if you can patiently wait for it 31. It is a fearfull thing to fall into the hands of the living God Paraphrase 31. To which purpose you may be armed with this consideration that 't is not near so formidable a thing to be persecuted and punished by mortal men as by him that lives for ever see Mat. 10. 20. 32. But call to remembrance the former daies in which after ye were illuminated ye indured a great â—ight of afflictions Paraphrase 32. Now that the being persecuted for Christianity should bring you to this defection there is no reason considering how when you did first receive the faith see Rom. 13. 11. ye indured afflictions courageously and therefore ought not now at last to fail in any reason lest you lose the fruit of all that 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Paraphrase 33. Suffering most courageously and notoriously your selves and shewing your fellow-feeling and common concernment with them that were thus afflictâ—d 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that you have in heaven a better and an enduring substance Paraphrase 34. For first to the latter of them see note on Mat. 7. â— you expressed your sense of my sufferings and perhaps of many others that were in like manner imprisoned in mourning for me and relieving me and for the former ye parted with your worldly wealth which was violently torn from
897. 1. great Voices in heaven 904. 1. 907. 2. Voluntary humility 655. 1. Vow 409. 1. Upholding 727. 1. Upper chamber 333. 1. turned the world Upside down 405. 2. as from Us 680. 1. the Using 656. 1. Usurie 92. 2. Utter 74. 2. Utterance 512. 1. W. Way of the sea 21. 2. Ways 773. 2. Ways of unrighteousnesse 852. 1. Wait 477. 2. Walk worthily 832. 2. I must Walk 227. 2. Walking after their own lusts 817. 1. Wall 945. 1. of her Want 168. 2. wax Wanton 699. 2. Warre a good Warfare 688. 2. weapons of our Warfare 586. 2. men of Warre 263. 1. Warres and fightings 784. 1. Was and is not 858. Wash 157. 2. Wash hands 79. 1. Washed 309. 1. Washed in his bloud 866. 2. Washing of regeneration 275. 1. a Watch 261. 1. keep Watch 196. 1. Water and bloud 323. 2. came by Water and bloud 837. 1. baptize with Water 17. 1. 332. 1. born of Water 275. 1. by Water 801. 1. living Water 278. 1. a Wave driven by the wind 773. 1. Weak 398. 2. 535. 1. 608. 1. Weaknesse of the flesh 466. 2. Weary me 250. 1. Wearied 764. 1. Wedding garment 106. 1. Weeping 45. 2. Weight of glory 576. 2. lay aside every Weight 763. 1. letters Weighty 586. 2. Went and preached 800. 2. What have I to doe with thee 272. 1. Where it ought not 123. 1. Wherefore 463. 1. in Which 820. 1. White raiment 882. 1. your Whole spirit 674. 1. Why could not 162. 2. that Wicked 680. 2. 683. 1. Wickednesse 801. 1. Widows 698. 1. a sister a Wife 508. 1. 698. 1. Wild honey 16. 2. Wiles of the devil 624. 2. Will 139. 1. his Will 710. 1. Will of the flesh 269. 2. Will of man 269. 2. Will doe 286. 2. for I Will 232. 1. Will he give 40. 2. sin Wilfully 752. 1. 84â— 2. Willingly 538. 1. 818. 1. Will-worship 655. 2. Wine of wrath 139. 1. 919. 2. Wine mingled with myrth 139. 2. under her Wings 237. 1. Winked at 456. 1. Wise 513. 2. Wise men 10. 1. Wisedome 513. 2. here is Wisedome 919. 2. Wisedome of the just 188. 1. Wisedome justified of her children 62. 2. Witchcraft 611. 2. Withdrawn â—60 1. Withdrew 602. 2. trees whoâ—e fruit Withereth 852. 1. Withholdeth 682. 1 2. Within 48. 1. they Without us 760. 2. Witnesse 881. 1. tabernacle of Witnesse 357. 1. Witnesses 763. 1. two Witnesses 906. 1. before many Witnesses 704. 1. three beat Witnesse 837. 2. 838. 1. Woe Woe Woe 899. 1. second Woe 907. 1. Wolves 614. 1. Woman fled into the wildernesse 910. 1. separated from my mothers Wombe 597. 2. Wondered after the beast 913. 1. Wonders 552. 1. Wood hay stubble 518. 1. Word 11. 2. 186. 1. 652. 2. by Word 680. 1. preach the Word 359. 1. Word of God 301. 2. 696. 2. 734. 1. 818. 1. unto whom the Word of God came 301. 1. Work 610. 1. 640. 1. 760. 1. a good Work 692. 1. Work redemption 456. 2. if any not Work let him 684. 2. Works 455. 1. good Works 720. 1. Works of God 286. 1. Worketh 682. 2. effectually Worketh 666. 2. Working to doe 840. 1. World 190. 2. 463. 2. 651. 2. 654. 1. 819. 2. 907. 2. 908. 2. 915. 2. all the World 120. 1. 122. 1. 19â— 1. this World 513. 1. in this World 70. 2. before the World began 716. 1. from the creation of the World 433. 1. World to come 738. 2. a World of iniquity 779. 2. World of the ungodly 801. 1. Worm wood 898. 2. Worship 42. 1. Worship at the feast 307. 1. Worshipped 681. 2. a Worshipper of Diana 414. 2. Worshippers 367. 1. Worthy 697. 2. counted Worthy 699. 2. Worthy of death or of bonds 430. 1. not Worthy of life 286. 2. walk Worthily 832. 2. I Would 611. 1. what ye Would 471. 2. Would 536. 2. Wounded to death 919. 1. 915. 1. Wrath 625. 2. Wrath to come 15. 1. Wrath of the Lamb 8â—3 2. Wrist 156. 2. Written with my own hand 1â—4 1. Written in heaven 765. 1. Written within and on the backside 887. 2. Wrought 98. 1. Y. Yea and nay 570. 1. a Year agoe 583. 2. after two Years 527. 2. fourteen Years after 599. 1. four hundred Years 354. 1. a thousand years 867. 2. unequally Yoked 580. 2. Young men 178. 1. Younger 260. 2. 718. 1. Z. Zacharias son of Barachias 114. 2. Zeal 784. 2. bitter Zeal 779. 1. Zelots 54. 2. Places of the Old Testament incidentally explained Genesis Chap. ver Pag. col II. 4. 6. 1. VI. 2. 801. 1. Â 3. 799. 1. Â 5. 80. 1. 801. 1. Â 11. 524. 2. IX 27. 270. 1. XIV 1. 22. 2. XXI 9. 544. 2. XXXVII 2. 6. 1. Exodus VII â— 190. 1. IX 14 15. 486. 2. XX. 9 10. 48. 2. XXVIII 3. 223. 1. XXXI 2. 223. 1. XXXII 6. 544. 2. Numbers XI 17 25 26 29. 223. 2. XXII 37. 798. 2. Deuteronomie XXIX 3. 710. 1. XXXIII 2. 852. 2. XXXIV 9. 700. 1. Josua XII 23. 22. 2. Judges XIV 6. 223. 2. XVII 2. 134. 1. Ruth III. 1. 731. 1. I. Samuel IV. 21. 269. 2. X. 6. 223. 2. XVIII 10. 190. 1. XX. 25. 883. 2. II. Samuel XVII 23. 138. 1. XXIV 1. 244. 2. I. Kings VIII 31. 134. 1. II. Kings I. 8. 16. 1. II. 9. 699. 2. IV. 16. 485. 1. Â 42. 55. 2. IX 11. 190. 1. I. Chron. III. 17. 6. 2. Ezra X. 1. 116. 1. Job II. 4. 187. 2. XII 18. 233. 2. Proverbs X. 12. 787. 1. XI 18. 7. 2. XX. 21. 18. 1. XXVIII 5. VIII Â XXVII 1. 782. 2. XXIX 24. 134. 1. Ecclesiastes IV. 14. 6. 1. VIII 11. 186. 1. Canticles III. 11. 667. 2. Isaiah VI. 9 10. 149. 1. VII 13 14. 8. 2. 21. 2. VIII 16. 736. 1. IX 1. 21. 2. XXVIII 16. 793. 1. XXXIII 18. 514. 1. XXXV 8. VIII Â XL. 5 6 7. 15. 1. Â 13. 515. 2. XLI 15. 18. 1. LIII 1. 710. 1. LIV. 13. III. Â LXV 1. 59. 1. Jeremiah I. 5. 122. 1. IV. 11. 18. 1. Â 16. 122. 1. XXXI 32. 744. 1. Â 34. III. Â XLIV 19. 525. 2. Ezechiel XI 19. VIII Â XVI 12. 667. 2. XXIII 44. 667. 2. XXIV 17. 36. 1. 49. 2. Daniel VII 9. 883. 2. VIII 10. 124. 1. Hoseah II. 19. 112. 2. IV. 12. 407. 1. Joel II. 17. 117. 2. Â 28. II. Â Amos V. 26. 356. 2. Habakkuk I. 5. 389. 2. Haggai II. 5. IX Â Â 7. 477. 2. Zechariah III. 1. 851. 1. Â 8. 192. 1. IV. 10. 866. 1. VI. 12. 192. 1. XIII 14. 16. 2. XIV 5. 852. 2. Malachie III. 17. 795. 1. IV. 5 6. 87. 1. 88. 1. Â Â 187. 2. Tobit III. 1. 138. 1. Ecclesiasticus XVI 14. 244. 2. XLVIII 14. 189. 2. L. 15. 187. 1. A Note of some few places in Ancient Writers occasionally corrected Alexander Aphrodis 445. 1. Aristeas 131. 1. Aristophanes 95. 1. Cebes Tab. 716. 2. Chalcidius 10. 2. Cyrillus Hierosol Catech.
3. Gentiles 3. Christians by Tho Hâ—ywood 4. A Discourse of the state Ecclesiasticall 4. An Expedient for composing differences in religion 4. The Quakers wild questions objected against the ministers of the Gospel and many Saâ—ed Acts and Offices of Religion by R. Sherlock B. D. and Minister of the Gospel 4. Notes upon some passages of Scripture by Francis Gregory of Oxon 4. A pathetical perswasion to pray for the peace of Jerusalem by Dr. Griffith 4. Sir Robert Philmores advertisment touching Witches to the Jurymen of England 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Treatise of self-denial 4. The Image unbroken or a vindication of his Majesties book entitled A Pourtraiture of his Sacred Majesty in his solitudes and sufferings in 4. by B. Bramhall in a replie to Milton Certain Sermons and Letters of defence by Dr. Mayne 4. The Shepheards Oracle by Fr. Quarles New Distemper by Fr. Quarles Loyal Convert by Fr. Quarles Solomons recantation by Fr. Quarles Virgin Widdow by Fr. Quarles The Refuter Refuted or Dr. Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defended against the Impertinent Cavils of Mr. Henry Jeanes Minister of Gods word at Chedzoy in Somersetshire by a third person newly extant 4. The Dippers dipt or the Anabaptists Duck'd and Plung'd over Head and Eares the seventh Edition by Daniel Featley D. D. Books in large 80. Nomenclatura brevis by Mr. Gregory of Westminster 8. Etymologicum Parvum in usum Scholae Westmonasteriensis 8. Examen Historicum or an Examination of the mistakes falsities and defects in some modern Histories by Dr. Peter Heylin Reliquiae Sacra Caroliâ—ae or the Works of that Great Monarch Glorious Martyr King Charles the first 8. with a short view of his life and death An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by T. Stephens Schoolmaster in St. Edmundsbury 8. Balzackâ— Letters the fourth part 8. Enchiridion of Fortifications or a handfull of knowledge in Martial affaires Demonstrating both by Rule and Figure as well Mathematically by exact Calculations as Practically to fortify any body either Regular or Irregular how to run Approaches to pierce through a Courterscarp to make a Gallery over a Mote to spring a Myne c. with many other notable matters belonging to War useful and necessary for all Officers to enrich their knowledge and practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ— the History of Animals as they are usefull in Physick and Chirurgery by Dr. Schroder 8. new A treatise of divine providence by the Bishop of Durâ—sme 8. A Discourse of auxiliary beauty or artificial handsomenesse betwixt two Ladies in point of conscience 8. Small 80. Anglicisms Latiniz'd by Mr. Willis Schoolmaster in usum Scholae Bristoliensis 8. Mercurius Rusticus or the Countries complaint against the plundrings and defacing of Churches by the late Oliver Cromwell several sectaries 8. Judicium Universitatis Oxoniensis c. 8. Severall pieces of Mr. Richard Gove Minister of the Gospel viz. 1. The Communicants Guide or Instructions to young and old how they may receive the Lords Supper worthily 2. Pious thoughts vented in pithy Ejaculations 8. new 3. The Saints Hony-comb 8. An Excellent new piece lately published entitled the Art of Oratory for young students 8. new Vulgar errors in practice censured 8. new The Catechisme of the Church of England Paraphras'd by R. Sherlock B. D. Books in 12. The Grand conspiracy of the members against the mind of the Jewes against their King in 4 Sermons by Jo. Allington 12. Contemplation of heaven or a descant upon the Praier in the Garden by Tho. White Gent. Mr. Lyfords Legacy or a help to young people for the worthy receiving of the Lords Supper 12. An Examination of Tilenus before the Triers in Utopia The Calvinists Cabinet unlock't in an Apology against Mr. Baxter in vindication of the former Examination by the same Tilenus Junior 12. new Certain Considerations of present Concernment touching this Reformed Church of England by H. Ferne D. D. 12. A Compendious discourse upon the Case as it stands betwixt the Church of England and the Church of Rome on the one hand and again betwixt the same Church of England and those congregations that have divided from it on the other hand by H. Ferne D. D. Doctor Cozens Devotions 12. Hobbs Philosophical Elements 12. Sir George Stroudos discourse of Holy Love 12. Rosses Observations on Hobbs Leviathan 12. Quarles Roaâ—erges and Barnabas or wine and oyl for afflicted souls 12. The Mystery of Jesuitisme the second part 12. Banquet Jests new and old by the Old Archâ—e 12. The Saints Legacy or a Collection of the promises 12. The Holy life and death of the Lady Lettice Vicountess Falkland 12. Motives for Prayer upon the 7. days of the week by Sr. R. Baker Knight Christs Commination against Scandalizers by Jo. Tombs Devotion digested by Peter Samwayes Amesii Antisynodalia 12. Imago Regis Caroli 12. c. Reliquiae Sacrae Carolinae or the works of King Charles in a small volume 24. The Mystery of Jesuitisme displaying the pernicious maxims of the late Casuists 12. White salt or a sober correction of a mad world in some well wishes to goodnesse by Jo. Sherman B. D. 12. A CATALOGUE of Books printed for and to be sold by Richard Davis at his shop near Oriall College in Oxford A View of the Threats and Punishments recorded in Scripture Alphabetically composed with some brief observations upon several texts by Zach. Bogan of C. C. C. in Oxon 8. The Mirth of a Christian Life and the sorrows of a wicked Life 8. Fides Apostolica or A discourse asserting the received Authours and Authority of the Apostles Creed together with the grounds and ends of the composing thereof by the Apostles the sufficiency thereof for the Rule of faith c. With a double Appendix 1. Touching the Athanasian 2. The Nicene Creed by George Ashwell B. D. 8. Ailmeri Musae Sacrae seu Jonas Jeremiae Threni Daniel Graece redditi carmine 8. Ad Grammaticen ordinariam supplementa quaedam Editio 2. multis auctior 8. A Guide to the Holy City or Directions and Helps to an Holy life by John Reading B. D. 4. Theses quadragesimales Philosophiae Novae in Scholis Oxonii Publicis à Carolo Potter 12. Contemplationes Metaphysicae Authore Georgio Ritscheli Bohemo 8. Aditus ad Logicam Authore Samucle Smith 8. Elementa Log. Authore Edw. Brerewood 12. Johan Buridani Quaestiones in octo Libros Politicorum Aristotelis 4. Robert Baronii Philosophia Theologiae ancillans Edit nova 12. Rob. Baronii Metaphysica Edit nova 12. The hurt of sedition by Sr. John Check 4. The Christian Race a Sermon on Heb. 12. 1. by Tho. Barton 4. A Sermon on 2 d of Tim. c. 3. v. 1 2 3 4 5. by Will. Chillingworth 4. A funeral Ser. on Phil. 1. 23. by Joh. Millet 4. A funeral Sermon on 1 Cor. 7. 29 30 31. by Tho. Hauskins 8. A Nomenclator of such Tracts and Sermons as