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
no Edict against them as Christians at the least none for the putting of them to death as the plea of S. Paul before Felix and Festus his appeal to Caesar which was at the beginning of Nero make it plain And accordingly we finde that when S. Paul came to Rome Act. 28. he preached there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all boldnesse or publicknesse and was not forbidden And at the writing of his Epistle to the Romans their faith saith he was famous in all the world Rom. 1. and he had oft desired to come to them Rom. 15. 22. and that for many years v. 23. And all this in Claudius's time before his going to Rome which argues also that this woman was not yet fled that is banish'd into the wildernesse And therefore of Nero it is Tertullian's phrase that he first dedicated persecution primum Neronem in hanc sectam ferociisse Nero was the first Emperor that persecuted Christian Religion V. 9. Great Dragon The Hebrews call Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old serpent so again c. 20. 2. And the casting him out at this time is the prospering of the Christian faith consequent to this discomfiture of Simon Magus and the manifestation of the power of Christ So faith Arnobius 1. 2. Non distulerunt res patrias linquere veritati coalescere Christianae viderunt enim currum Simonis c. They delayed not to leave all their worldly possessions and to cleave to Christianity which was now under interdict For they saw Simons chariot and fiery horse dispelled by the breath of Saint Peter's mouth c. And as by this means the Heathens were converted to the faith by seeing the power of Peter so were the Gnosticks discomfited seeing their leader Simon destroyed V. 10. Accused them The accusation that Satan brings against sincere Christians appears by his dealing with Job c. 1. 9 11. to be to this effect that they are Hypocrites and will only serve God as long as he protects and defends them This it hereby appears that Satan looks on as the charge of all others most for his turn to bring against men and therefore that which he most desires to have truely said of them Now the chief doctrine of the sect of the Gnosticks the followers of this Simon who is called the first-born of Satan was this that in time of persecution it is lawful to denie and forswear Christ which was the very thing that the Devil laid to Job's charge and consequently all that were by him seduced into that doctrine Satan might justly accuse before God day and night as really guilty of that accusation But when the doctrine of the Guosticks and the professors of it were now cast out of the Church then this is here truly said that the accuser of the brethren that is of Christians is cast out that is Satan can no longer with any justice accuse the Christian Church or if he doe he is found to be a false accuser V. 16. The earth helped the woman The solemn notation of Judaea by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land hath often been taken notice of and is very pertinent to this place the seditions that were raised there about this time of Nero's reign diverting the malice designed against the Christians and the same continued all the time of Galba Otho Vitellius Vespasian and Titus and in all this space the Romans being wholly taken up about the Jews the heathen Emperors did nothing against the Christians till Domitian comes who is the subject of the Vision in the next Chapter CHAP. XIII 1. AND I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns and upon his horns ten crowns and upon his head note a the name of blasphemy Paraphrase 1. And I was in the island Patmos upon the sea shore when I saw the vision that I am now to set down viz. concerning the execution of that â—designe of Satan of bringing persecution on the Christians at Rome ch 12. 17. And here the first thing I saw was a beast representing the heathen worship as it stood at Rome rising out of the sea as that is all one with the abysse or deep that is introduced among them by Satan see note on ch 11. c. and thriving and prospering by the strength and power of the Roman Emperors that heathen worship represented by this first beast and the Roman Empire by the seven heads either as seven Emperors ch 17. 10. or else as referring to the seven hills of Rome the seat of this Idol-worship usurping to its self that blasphemous title of being a Goddesse and the ten horns ten Kings noting those that complied with Rome in this deifying of their Emperors and in the rest of their Idol-worship viz. the many Kings that were by the Roman Emperor set over other places who therefore are said to have ten crowns 2. And the beast which I saw was like unto a leopard and his feet were as the feet of a bear and his mouth as the mouth of a lion and the dragon gave him his power and his feat and great authority Paraphrase 2. And this Idolatrous heathen worship thus assisted by the power of the Empire began to be very cruel and cannot sufficiently be express'd by one cruel beast but having variety of all kinds of gods in it from which 't is represented by a speckled leopard it exercises all the cruelty both of bear and lion as was manifest by their persecutions of Christians And to the sustaining of this beast the Idolatrous heathen worship the Devil that laboured to destroy Christianity ch 12. 3. contributed all his power and skill did all that he could to hold it up by prodigies and by all other means 3. And I saw note b one of his heads as it were wounded to death and his deadly wound was healed and all the world wondered after the beast Paraphrase 3. And though one prime Temple on one of the seven hills of Rome the most stately of all the rost and so call'd the Capitol from a Latin word signifying Head were burnt down by lightning and esteemed to be smitten by God from heaven and so Idolatry conceived to have received a fatal blow yet that was soon rebuilt by Domitian the Emperor of Rome and that gave a great confirmation to Idolatry among all that lived in the Roman dominions and took notice of it See note k. 4. And they worshipped the Dragon which gave power unto the beast and they worshipped the beast saying Who is like unto the beast who is able to make war with him Paraphrase 4. And they worshipped the Devil who had thus upheld the heathen religion when the Jewish was destroyed resolving from hence that the God of Israel was not able to contend with their Devils nor his religion abole to maintain it self against their Idol-worship 5. And there was given unto him note c a
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
were the first day and the last of the feast of Tabernacles the first and seventh of the feast of Unleavened bread and the day of Pentecost is by the Jews writing in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day So it is rendred by the Greek Isa 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read calling of assemblies Hence is that of Tertull. cont Marci l. 5. Dies observatis c. Ye observe dayes among them he names jejunia dies magnos fasts and great dayes so Job 7. 37. the last day of the feast of Tabernacles which was a day of calling assemblies is there call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast See Scal. proleg de Emend Temp. p. 7. 6. V. 35. Saw it This speech of this Evangelist and his so much care in the testifying of this fact from his own sight of it is an argument that he looked on it as a very weighty and considerable passage And so 1 Job 5. 6. he makes use of it as such This is he that came with water and blood not by water onely but by water and blood and v. 8. There be three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one What the particular is wherein the weight of this passage lies will be worth considering And first it is ordinarily affirmed that there is a capsula on the left side of the heart called the pericardium wch hath water in it of continual use for the cooling of the heart and that the coming out of water with the blood here was a testimony of the wounding his very heart the entring of that iron the spear into his soul Against this others have framed an objection that it was not the left but the right side of Christ which was at this time wounded by the souldier and that the Arabick texts generally expresse it so see Kirstenius Arab. Gram. p. 5. and consequently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters flowing out together with the blood could not be any natural effect of that wound But that objection is of little force for 1. such is the posture of the heart in the body rather in the middle then enclining to the left side and 2dly so great is that pericardium as Anatomists find especially after death when the water much encreaseth that if the right side were pierced so deep as to the heart it would send out water And therefore this may first be resolved that this being an evidence of the wounding of the heart and the Physicians Maxime being certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wounded in the heart must certainly die and Sanantur nullâ vulnera cordis ope wounds in the heart are absolutely incurable this flowing of water with the blood was an evidence and demonstration of his being truely dead this one wound being sufficient to secure that if he had not been dead before v. 33. and so the confutation of most Hereticks of the first ages which affirmed him to have suffered death onely in appearance But beside this another conclusion S. John in his Epistle is willing to draw from it viz. that believing Jesus to be the son of God is an effectual means of overcoming the world 1 Joh. 5. 5. for to the proving of that it is that this observation is made use of by him This is he that came with water and blood v. 6. And that argument lies thus The baits or temptations which the world useth are of two sorts allurements of carnall pleasures and terrors from apprehension of persecutions the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians the all kind of carnall pleasures which they profess'd was one bait and the persecutions from the Jewes upon the Orthodox Christians which the Gnosticks by complying with them avoided was the other temptation Against these two S. John sets up purity and patience as the two prime doctrines and commands of Christ which every true beleever is strictly concerned in exemplified by himself who was 1. pure and sinlesse and yet 2 ly suffered death the death of the crosse and most lively adumbrated by the water and blood which he had observed to come from Christs side in this place The water that was the embleme of all spotlesse purity and the blood was the evidence of his fortitude and constant patience laying down his life for the truth of God and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifie and declare the necessity of these two and so of overcoming the world in every one that believes aright in Christ And whereas 't is there added that the Spirit testifies also and that the Spirit i. e. the Spirit as a witnesse i. e. the testimony of the Spirit agrees in one with these two i. e. with the testimonies of the water and blood that is thus to be interpreted not only that the Spirit coming down on Christ who was after crucified by the Jewes did testifie that he was the beloved son of God in whom he was well pleased i. e. perfectly innocent though he suffered for sinne but also that the Spirit after the resurrection of Christ coming on the Apostles came as Christs advocate to defend him and convince the world both in that action concerning righteousnesse proving that Christ was a most innocent and righteous person and that other concerning judgment in punishing and retaliating his crucifiers the Jewes and Satan himself destroying their kingdome for their destroying of him see Note on c. 16. a Beside this importance of the water and blood the ancients have observed another also that by a speciall act of Gods providence there flowed at this time from Christs side the two Sacraments of his Church Baptism and the Supper of the Lord. V. 37. They shall look on him whom This is one of the places in which as also Rev. 1. 7. the Evangelist quotes the testimony of the Old Testament not from the Septuagint but from the Hebrew text For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mistake of the two letters which are so like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 40. Linen cloths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band or swath so ch 20. 7. and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lazarus c. 11. 44. which word is by Grammarians derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind
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
are here named distinctly in the following verses first the power of working signs ver 14. secondly of giving breath to the image of the beast ver 15. For that is the denotation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those two and very ordinary in other places It was given to him that is Power was given to him or he had power see Luk. 1. Note p. Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs doth acknowledgedly denote miracles and so it is specified ver 13. He dth great signs so that he makes fire come down from heaven c. and so that is the first horn of this second beast the Magicians and Sorcerers power of working some prodigies like unto those that Christ the lamb himself and in his Apostles afterwards had wrought resembling them but not truly such false deceitfull miracles And for the power of giving breath to the image of the beast that is express'd in the next words to be the enabling the image of the beast to speak which clearly denotes the receiving responses from the Devil or the Devils giving of Oracles foretelling things to come which is another imitation of what the Lamb or Christ had done who left the power of prophecie in his Church after his Ascension as he saith of the Paraclete he shall shew you things to come and as S. Paul saith Ephes 4. 11. that for the founding and confirming a Church Christ gave some Apostles some Prophets c. V. 13. Maketh fire come down The first of these horns or powers being shew'd to be the power of miracles wrought by the Magicians through the power of the Devil contains under it all the deceitfull wonders wrought by Sorcerers in those times and the strangest of all these that were by any of them pretended to was this of making fire descend from heaven in imitation of Elias as Jannes and Jambres did by their magick some miracles after Moses And this is particularly related by Philostratus of Apollonius Tyaneus l. 5. c. 5. that he called down fire from heaven And this is a signal evidence that these Sorcerers were this second beast V. 14. Make an image to the beast The designe of these Sorcerers to advance Heathenisme by that means and to oppose Christianity and the successfulnesse of their attempt so far as to incense the Emperors against the Christians and to engage them to favour and encourage Heathenisme or Idolatry is sufficiently known in story and appears by that book of Hierocles to which we have Eusebius's answer though the book it self be not extant wherein he compares Christ and Apollonius the Evangelists the writers of Christs story and Philostratus the writer of Apollonius's life and preferres Apollonius and Philostratus very much before the other And this is the meaning of ver 12. he did all the power of the first beast before him that is he confirmed men in the belief and practice of all the heathen worship which was then a-foot and as it follows makes all the inhabitants of the land that is the generality of the Roman Empire to worship the first beast whose wound had been cured that is to continue those heathen worships of Jupiter Capitolinus and the like which seemed to have been shaken by the burning but were setled again by the re-edifying of the capitol And not only so but as here 't is added he saith to the inhabitants of the land that is commands them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make an image to the beast which hath the stroke of the sword and lived That that beast which hath the stroke of the sword and yet lived is the beast v. 1. one of whose heads was wounded to death and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortal wound all one here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stroke of the sword was cured is manifest and that hath been cleared to denote the heathen worship as it then stood at Rome the prime part of which was the worship of Jupiter Capitolinus The only difficulty then is what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image of this beast And first it may signifie the inventing and introducing of some other heathen worships or temples besides those yet agreeable and like unto those which they had already And to that sense may be applied what we read of Domitian his adding of new Deities and erecting Flavia templa Flavios Sacerdotes of which saith Martial l. 8. Epigr. 80. Sic nova dum condis renovas Auguste priora Debentur que sunt quaeque fuere tibi Whilst he built new temples and re-edified the former both were to be acknowledged due to him what now are and where were before But there is one objection against this interpretation viz. that as this second beast Sorcery or the Magicians is said at the beginning of the verse to deceive those that dwell on the land so this beast saith to the inhabitants of the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should make the image And there is no reason to think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabitants of the land should denote Domitian the Emperor What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we have oft explained not the earth but the land that is the whole region or dominion and that to be defined by the Context While the discourse was about the Jewes there it signified constantly Judaea and the rest of the Tetrarchies all Palaestine and now in this chapter see Note b. the discourse is about the Romans it must by analogie signifie the whole Roman Empire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world which sometimes signifies Palaestine elsewhere signifies the Roman Empire see Note on Mat. 24. e. And consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabitants on the land will signifie ver 7 and here the Princes and people of the other regions within the compass of the Roman Dominion and then most probably the meaning of the verse will be that by the deceits of these Magicians Apollonius c. who as Philostratus makes it evident went about all the regions and did their wonders and drew men after them the people of all those countries were perswaded to admit the like worships and build the like Temples to those in the Capitol at Rome which may be meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wonder after the beast see Note b. that is to receive universally the worship of Jupiter and to build Temples to him As for the conceit that Achilles's ghost which Apollonius in Philostratus is said to have raised should be the image of the beast here or that the image of Apollonius himself which his scholars appointed to be worshipped should be it there are many inconveniences which lie against either of those interpretations This which we have set down is the most simple and agreeable to the Context V. 15. Life That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies breath not life is sufficiently known and consequently to give breath must be to
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