when the eighth day was come wherein 't was the law and custome for children to be circumcised and named he was circumcised and his name imposed on him which was Jesus according as he had been 22. And when the dayes of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord Paraphrase 22. they brought him as their first-born to present him to the Priest and then to redeem him as Num. 18. 15. is appointed 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord. Paraphrase 23. According to that law given to the Jews that as the first-born male of other creatures so the first-born son in remembrance of Gods slaying all the first born of the Aegyptians to deliver them should be consecrated to God Exod. 13. 3. and since the Levites were by God taken in stead of the first-born it is to be redeemed Num. 3. 12. 46. 24. And to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons Paraphrase 24. And then for her own purification after child-birth Lev. 12. 6. to offer her pair of turtles being not able to offer a lamb which is an argument that the Magi had not yet brought their presents Mat 2. 11. according to the commandement of God that he which is not able to bring a lâ—mb shall bring a pair of turtles c. Lev. 12. 8. 25. And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him Paraphrase 25. an upright and godly man looking for and expecting the coming of the Messias see v. 38. whether in a spiritual onely or as most expected in a temporal kingdom to restore their liberty to the Jews 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord's Christ Paraphrase 26. And he had received revelation from the holy Ghost that before he died the Messias should come and he should see him 27. And he came by the Spirit into the Temple and the parents brought in the child Jesus to do for him after the custome of the Law Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit into the Temple and when Joseph and Mary brought in Jesus to perform those things which were according to the law usual to be done 28. Then took he him up in his armes and blessed God and said Paraphrase 28. recited this hymne 29. Lord now lettest thou thy servant depart in peace according to thy word Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die 30. For mine eyes have seen thy salvation Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias 31. Which thou hast prepared before the face of all people Paraphrase 31. Whom thou hast so long promised and at last exhibited in the sight of all the congregation 32. A light to lighten the Gentiles and the glory of thy people Israel Paraphrase 32. A light afforded to the Gentile world Isa 49. 6. to reveal to them Gods righteousnesse or the way of living which will be acceptable to God Psal 116. 18. and after he hath reformed the religion of the Jews taught them the substantial in stead of the Ceremonial observances to bring the Gentiles to the receiving of that religion and so to bring much glory and honour to that nation to those at least thaâ— do receive him or in case they will do so 33. And Joseph and his mother marvailed at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Paraphrase 34. is appointed by God to be a means of bringing punishment and ruine upon all obdurate impenitents and on the other side to redeem restore recover those that will be wrought on by him throughout all this people and he shall be vehemently opposed so holy and severe in his precepts and practise that he shall be a butt or sign such as are mention'd Isa 8. 18. a mark for all obdurate sinners to set themselves against 35. Yes a note f sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed Paraphrase 35. And that opposition shall bring upon thee either death it self or some sore affliction that the machinations and designes of men see note on Mat. 15. e. which are now kept secret may come forth and be discovered by their dealings with him by the judgments which they passe upon him some receiving him as the Messias others not See note on Rom. 8. f. 36. And there was one Anna a prophetesse the daughter of Phanuel of the tribe of Aser she was of a great age and had lived with an husband seven years from her virginity Paraphrase 36. very old and had lived in the matrimonial estate but seven years unto which she came a pure virgin 37. And she was a widow of about fourscore and four years which departed not from the Temple but note g served God with fastings and prayers night and day Paraphrase 37. And being now a widow of about 84 years old she constantly frequented the Temple see note on Act. 1. d. and performed all acts of piety praying and fasting constantly at the prescribed and accustomed seasons of performing those duties fasting twice a week see c. 18. 12. and observing the dayly houres of prayer 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Paraphrase 38. sang an hymne to him and expresly affirmed him to be the Messias and this she did to all those in Jerusalem which expected the coming of the Messias See v. 25. 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth Paraphrase 39. they returned to Bethlehem and there continued till they were warned to remove into Aegypt Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee Mat. 2. 23. 40. And the child grew and waxed strong in spirit filled with wisdome and the grace of God was upon him Paraphrase 40. And Jesus grew in stature of body and faculties of mind his divine Spirit assisting and strengthning his natural faculties and was indued with great wisdome through the grace and power of Gods Spirit upon him 41. Now his parents went to Jerusalem every year at the feast of the Passeover 42. And when he was twelve years old they went
righteous but sinners to repentance Paraphrase 13. what is the meaning of that speech Hos 6. 6. I preferre acts of mercy and charity especially spirituall belonging to the rescuing and saving of soules before ceremonies even of the worship of God such rituall laws as these of not accompanying with a heathen or unclean person 14. Then came to him the disciples of John saying note d Why doe we and the Pharisees fast oft but thy disciples fast not Paraphrase 14. Our master John observeth strict rules of abstinence and appointeth us to doe what the Pharisees the strictest sect among the Jewes doe viz. to fast twice every week Lu. 18. 12. whereas thou and thy disciples use no such abstinences what is the reason of that 15. And Jesus said unto them Can the note e children of the bride-chamber mourn as long as the bridegroom is with them but the daies will come when the bridegroome shall be taken from them and then shall they fast Paraphrase 15. Can the speciall guests of a marriage feast fast or retain any thing of sadnesse as long as the marriage solemnities last This duty of fasting will be more seasonable after my death and then shall it be practised by my followers 16. No man putteth a piece of new cloth unto an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse Paraphrase 16. diminishes the beauty or handsomnesse of it and there is made by that meanes a worse breach either because the new cloth teareth from the old or because in a pieced garment if the piece doe not look like the cloth the rent is more discernible and the parts more divided and different one from the other then if it had not been peiced at all both these are set down Lu. 5. 36. and this proves well that point in hand both that joy and mourning doe not well together and that young novice disciples that were not yet renewed by the coming of the Spirit upon them and so were not strong enough for such must not presently be overwhelmed with severe precepts such as fasting c. lest they fall off and be discouraged 17. Neither doe men put new wine into old note f bottles else the bottles break and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved Paraphrase 17. but strong precepts are adapted to strong disciples and then they doe very well which otherwise being unseasonably enjoyned will be brought into hatred and contempt 18. While he spake these things unto them behold there came a certain note g ruler and worshipped him saying my daughter is even now dead but come and lay thy hand upon her and she shall live Paraphrase 18. One of the consistory of that city that dwelt there Mar. 5. 22. and fell down beseeching him and saying My daughter when I came from my house was at the last gasp Mar. 5. 23. so that I suppose her dead by this time 19. And Jesus arose and followed him and so did his disciples 20. And behold a woman which was diseased with an issue of blood twelve yeares came behind him and touched the hem of his garment Paraphrase 20. And as Jesus was a going to the Rulers house to cure his daughter 21. For she said within her self If I may but touch his garment I shall be whole 22. But Jesus turned him about and when he saw her he said Daughter be of good comfort thy faith hath made thee whole And the woman was made whole from that houre 23. And when Jesus came into the rulers house and saw the note h ministrels and the people making a noyse Paraphrase 23. And found them very busily preparing for the interment of the rulers daughter with Musick and other solemnities for the funerall 24. He said unto them Give place for the mayd is not dead but sleepeth and they laughed him to scorn Paraphrase 24. is not so departed that she shall not return again her death shall not continue above the space of an ordinarily sleep and she shall as from a sleep awake from it 25. But when the people were note i put forth he went in and took her by the hand and the mayd arose Paraphrase 25. He came to her as to one that was asleep and took her by the hand and she awaked or came to life again and rose up 26. And the fame hereof went abroad into all that land 27. And when Jesus departed thence two blind men followed him crying and saying Thou son of David have mercy on us Paraphrase 27. Thou which art the Messias which wer't promised to be of Davids seed of whom t is oft prophecyed that he shall open the eyes of the blind Is 42. 7. 29. 18. and 35. 5. 28. And when he was come into the house the blind men came to him And Jesus saith unto them Beleive ye that I am able to do this They said unto him Yea Lord. 29. Then touched he their eyes saying According unto your faith be it unto you 30. And their eyes were opened and Jesus straightly note k charged them saying See that no man know it Paraphrase 30. See note on c. 8. b. 31. But they when they were departed spread abroad his fame in all that country 32. As they went out behold they brought to him a dumb man possessed with a devil Paraphrase 32. one that by the devils possessing him was fallendumb 33. And when the devil was cast out the dumbe spake and the multitudes marvelled saying It was never so seen in Israel 34. But the Pharisees said He casteth out devils through the prince of the devils Paraphrase 34. See c. 12. 24 note f. 35. And Jesus went about all the cities and villages note l teaching in their Synagogues and preaching the Gospel of the Kingdome and healing every sicknesse and every disease among the people Paraphrase 35. expounding the Scriptures in their Synagogues and on that occasion making known to them the doctrine of the Gospel and healing all that were brought to him or came in his way 36. But when he saw the multitudes he was moved with compassion on them because they note m fainted and were scattered abroad as sheep having no shepherd Paraphrase 36. they wanted a guide or director to teach them constantly and so were wearied out with wandering up and down betwixt their false guides Scribes and Pharisees c. 37. Then saith he unto his disciples The harvest truly is plenteous but the labourers are few 38. Pray ye therefore the lord of the harvest that he will send forth labourers into his harvest Paraphrase 37 38. There are great store of those that are willing to receive instruction but few to give it them aright And therefore it is the duty of all Christians that have any care of the soules of their brethren to pray according as the four ember weeks
man 21. Wherefore of these men that have companied with us all the time that the Lord Jesus went in and out among us 22. Beginning from the baptisme of John unto that same day that he was taken up from us must one be ordained to be a witnesse with us of his resurrection Paraphrase 21 22. It is therefore our duty according to this prophecie to make choice of some one of these persons that are now here with us v. 15. and who have continued with us ever since Jesus undertook to teach us and to rule us as a Master disciples even from the time that John baptized him presently after which Jesus began to call and gather disciples Joh. 1. 43. Mat. 4. 12. 17. 18. Mar. 1. 17. till his assumption to heaven that so he may be taken into the Apostleship see v. 8. to perform that which Judas should have done that is â—oe and preach the Gospel now much more confirmed by the miracle of Christ's rising from the dead in those cities and 〈◊〉 which were or had been if he had not thus dealt assigned Judas 23. 〈◊〉 they appointed two Joseph called Barsabas who was surnamed Justus and Matthias Paraphrase 23. And the eleven to whom this speech was addrest v. 15 16. pitch'd upon and proposed two leaving it to the loâ—s to decide which of them it should be 24. And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen Paraphrase 24. And the Apostles prayed and said O Lord that knowest the secrets of all hearts be thou pleased to direct the lot to him whom of these two thou hast chosen 25. That he may take part of this ministery and Apostleship from which Judas by transgression fell that he might goe to his note k own place Paraphrase 25. That he may take that part of the charge which did or should have belonged to Judas but was deserted and forsaken by him and so betake himself to the discharge of it 26. And they gave forth their lots and the lot fell upon Matthias and he was note l numbred with the eleven Apostles Paraphrase 26. And they put in two lots one for Joseph another for Matthias and Matthias being chosen by the lots was received in to make up the number of the twelve Apostles and to perform that office which belonged to him as such see v. 22. viz. to preach Christ and testifie that he was risen from the dead and was by that declared to be the Messias or Son of God in power Annotations on Chap. I. V. 5. Baptized with the Holy Ghost What is meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall be baptized with the holy Ghost in this place is determined by the circumstance of the time then future and yet not many daies after Christs speaking of it And it is clearly meant of the holy Ghosts visible descending upon the disciples c. 2. 2. by which he should doe two things especially 1. He should give them testimony of the truth of all that Christ had said unto them Joh. 15. 26. as by his descending on Christ at his Baptisme he testified and thereby God the Father himself that Christ was the beloved son of God in whom he was well pleased i. e. who declared nothing but the truth and good pleasure of God to them 2 ly He should testifie to others that whatsoever they should teach was also the will of God and so authorize them for the solemn testifying of Christs resurrection c. give them power and commission and graces to discharge their whole ministery as witnesses now designed and pointed out by him to declare and testifie to all Israel what Christ had done and said in their presence v. 8. and that he was risen from the dead v. 22. This may the more appear by taking notice of the opposition here set betwixt Johns baptizing with water and the baptizing of the Apostles with the Spirit here spoken of To baptize is to wash or purifie belonging to all the kinds of purifications among the Jewes see Note on Mar. 7. c. and from thence more especially to the receiving of Proselytes admitting Disciples This John did after the manner of the Jewes by water onely or by the ceremony of immersion in water which among them was the way of sanctifying any thing i. e. fitting or setting apart for holy uses and therefore the Priests washings of himself before his officiating are called in the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joma c. 3. § 3. sanctifications Beside this John did nothing else to his disciples or those that came in to him upon his preaching But Christs disciples that were to be consecrated to an office in a more eminent manner then Johns being to have the whole power of disseminating the Gospel and governing the Church of Christ after him were not only to be received in as Proselytes with that ceremony of washing but God from heaven was visibly to instate this power upon them and withall to testifie the truth of that doctrine which they were to preach And this was to be done by the holy Ghosts descending in a visible manner i. e. revealing himself gloriously by the appearance of Angels whose appearance signifies Gods peculiar presence And thus we see it fulfilled Act. 2. 2 c. And what befell the Apostles there as the first fruits of the Church of the Jewes converted to Christianity the same was in the effects of it vouchsafed by God to Cornelius and his family as the first fruits of the Gentile-converts Act. 10. 44. which saith S. Peter put him in mind of this speech of Christs that John baptized with water but ye shall be baptized with the holy Ghost c. 11. 16. i. e. was a demonstration to him that God had accepted these Gentiles and so that they were fit to be baptized Act. 10. 47. By this will appear the meaning of those places in the Gospels Mat. 3. 11. I baptize you i. e. John baptizeth you with or by water that was the ceremony of his receiving men to repentance or absolution and pardon of sin upon repentance and that was all that John did but he that comes after me he shall baptize you with the holy Ghost and with fire i. e. Christ shall send the Holy Ghost in a glorious appearance in flames of fire to come down visibly upon you and so to assure you of the truth of the doctrine which I teach you or else as fire was used for consecration fire upon the altar to devour the sacrifice and that fire first coming down from God to doe it Levit. 9. 24. and fire from the altar a coal from thence to touch Isaiahs lips and set him apart for his Prophetick office to separate and consecrate you for your Apostleship and after that upon all unreformed impenitents he shall come with fearfull judgements see Mat. 3. 11. Act. 2. 17 19. c. So 't is
future in a Christian though not absolutely all care or provision for the present necessities of life or the prudent managing of store and possessions when God gives such Every day as it comes requiring that duty from us to preserve that life in our selves and those that belong unto us which God hath bestowed on us Annotations on Chap. VI. V. 1. Take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative case is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to watch or observe carefully saith Phavorinus and may possibly here be so there being no necessity that the construction should run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed that you doe not but as probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your almes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to doe it or that thou doe it not c. But yet because the phrases used in these books are not alwaies to be judged by the use in other Authors and because Saint Matthew useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other places a little diversly from the rest of the writers of the New Testament those generally joyning unto it a Dative case but Saint Matthew leaving it out and understanding it therefore 't is possible it may be so here also and so the reading will be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your almes nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look that you doe not but understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your selves that you doe not c. So when Saint Matthew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 16. 16. and 11. 12. take heed of the leaven Saint Luke reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed to your selves of the leaven c. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence our English word Almes is form'd that is any act of pity or mercy especially of liberality to them which want for which some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse which as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the translation of the Old Testament used promiscuously for it according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forementioned Note on c. 1. g. so doth it signifie this Charity to be an act of duty and righteousnesse required of all Jewes and Christians and not to be omitted by them which are able without sin Ib. Be seen The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports such a beholding or looking on as is on a stage or Theatre for men that act parts or strive for masteries whose reward consists only in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. the applause and praises and approbation of the Spectators which appears to be the meaning of the word here by the concurrence of all the circumstances 1. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward twice used immediately v. 1 3. By being thus lookt on they have their reward as in those spectacula or prizes 't is wont to be where the conquerour hath no other acquisition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the reputation of the victory with a crown of leaves of no kind of value to expresse and testifie it Then 2 ly to this I suppose referrs the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2 the sounding of the Trumpet before him a solemnity with which the stage-players and gladiators were brought into the Theatre and by which the company were call'd together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they use the trumpet calling the multitudes with it saith Phavorinus and this use of it among the Jewes to call the people together is oft mentioned by Moses This might yet 3 ly be farther probable by the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word that signifies those Actors or stage-players primarily and is only by a figure brought to that signification which now ordinarily belongs to the word hypocrites in English but that this word in the New Testament is in ordinary use for hypocrites as we now speak and not for personators or Actors But then 4 ly these were wont to have their trumpet sound in the Marketplace and places of concourse which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not sacred Assemblies or Synagogues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the streets places where men are wont ordinarily to passe and where to meet as Hefychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the sounding of the trumpet may most probably be a means of calling together all men that dwell in that place or neighbourhood V. 5. Standing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly referre to that particular posture of standing which was usuall in Prayer as among the ancient Christians so among the Jewes before them whence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statio is reckon'd by them as one of the seven names of Prayer So Manahem speaks of Abrahams standing i. e. saith he praying before the Lord and thence is the proverbiall speech of Rabbi Judah in Musarim without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 station the world could not subsist And besides the posture of standing might be more convenient for their turne of being more and farther seen by men But the truth is both the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew belong promiscuously not to standing only but to every or any posture of the body So Mat. 16. 20. some of those that stand i. e. that are here as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies esse to be or adesse to be present and so Jo. 12. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that stood i. e. were present in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit is used for any posture or without relation to any no more than simply to abide as Lu. 24. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarry in the city and so in this very matter Mar. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you stand praying that is when you pray So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand that is to be placed situate to be yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he stood that is he sat to take it quite off from the notation of standing So saith S. Chrysostome of the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cat. in Job it stood as firmly as if it were bound which the Learned translator renders rightly firmiter in tuto situm est it was placed firmly and so the Latine sto as well as existo is often used as a Verb substantive only to sustein a Participle without reference to any posture Ib. Synagogues That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not what we call in English Synagogues by them meaning places set apart for divine service but any place of publick concourse will be very probable in these places following Besides the two in this place v. 2. 5. where 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 streets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
there shall be a performance of those things which were told her from the Lord. Paraphrase 45. Thy beliefe v. 38 of that message which the Angel delivered unto thee from God v. 28. and 36. shall never be repented of by thee for it shall certainly be performed in every particular exactly 46. And Mary said My soul doth magnifie the Lord 47. And my spirit hath rejoiced in God my â—aviour Paraphrase 46 47. Upon this Mary also brake out into a divine hymne of thanksgiving to God saying All the faculties of my soule my affections and my rationall faculty have all reason to blesse and praise the name of God 48. For he hath regarded the low estate of his hand-maiden for behold from henceforth all generations shall call me blessed Paraphrase 48. For he hath done an honour the greatest that was ever done to any to me the unworthiest of all his servants In which respect all posterities shall look upon me as the happiest person the most highly dignified by God of any 49. For he that is mighty hath done to me great things and holy is his name Paraphrase 49. For the omnipotent God of heaven hath honoured me above imagination his name be blessed for it 50. And his mercy is on them that fear him from generation to generation Paraphrase 50. And his mercy and gracious acceptance and abundant kindnesse is to those that serve and obey him humbly from time to time to all eternity 51. He hath shewed strength with his arm he hath scattered the proud in the imagination of their hearts Paraphrase 51. Whereas the proud and great designers of the world are so farre from being favoured that they are opposed and confounded by him 52. He hath put down the mighty from their seates and exalted them of low degree Paraphrase 52. Nothing is more ordinary with him then to debase the lofty Atheist and to advance the humble person though of never so low degree 53. He hath filled the hungry with good things and the rich he hath sent empty away Paraphrase 53. The poor that calls to him is replenisht by him and the rich man that trusts in his wealth is often brought to beggery 54. He hath holpen his servant Israel in remembrance of his mercy 55. As he spake to our fathers to Abraham and to his seed for ever Paraphrase 54 55. He hath now perform'd his promise to Abraham and to his seed hath exhibited to them the Jewes and all the believing world that great promised mercy and so made a provision for them which shall never fail sent the Messias the Saviour of the world so long expected a mercy that shall never be taken away from us 56. And Mary abode with her about three moneths and returned to her own house 57. Now Elizabeths full time came that she should be delivered and she brought forth a son 58. And her neighbours and her cousins heard how the Lord had shewn great mercy upon her and they rejoiced with her Paraphrase 58. God had shewn a miracle of mercy to her in giving her a child thus in her old age and when she had been barren so long 59. And it came to passe that on the eight day they came to circumcise the child and they called him Zacharias after the name of his father Paraphrase 59. on the eighth day whereon it was the custome to circumcise children and to give them names the kindred and neighbours met to that purpose and they intended to call him by his fathers name Zachary 60. And his mother answered and said Not so but he shall be called John Paraphrase 60. and Elizabeth being also inspired by God v. 41. and having by that means received knowledge of the name appointed by God and not from her husband who was now dumb and so had been ever since the Angel spake to him v. 22. see Titus Bâ—strensis p. 771. B. 61. And they said unto her There is none of thy kindred that is called by this name 62. And they made signes to his father how he would have him called 63. And he asked for a writing table and wrote saying His name is John and they marvailed all 64. And his mouth was opened immediatly and his tongue loosed and he spake and praised God Paraphrase 64. and his tongue restored to him as before 65. And fear came on all that dwelt round about them and all these sayings were noised abroad throughout all the hill-countrey of Judaea Paraphrase 65. And great astonishment and reverence 66. And all they that heard them laid them up in their hearts saying What manner of child shall this be and the hand of the Lord was with him Paraphrase 66. Certainly this child will prove some notable person And God in a speciall manner was present to him to assist and prosper him 67. And his father Zacharias was filled with the holy Ghost and note n prophecyed saying Paraphrase 67. And Zachary by especiall motion of the Spirit of God coming on him sung this hymne 68. Blessed be the Lord God of Israel for he hath visited and redeemed his people Paraphrase 68. hath performed his promise often mentioned see Gen. 21. 1. and 50. 24. Exod. 3. 16. and 4. 31. of visiting and bringing Israel out of Aegypt in this spirituall as formerly he did by way of temporall deliverance and by the Christ the Messias now to be born hath 69. And hath raised up an note o horne of salvation for us in the house of his servant David Paraphrase 69. a King a Ruler and eminent deliverer for his people and although the kingdome be not a secular one yet is he to be borne of Davids family 70. As he spake by the mouth of his holy prophets which have been since note p the world began 71. That we should be saved from our enemies and from the hands of all that hate us 72. To performe the mercy promised to our fathers and to remember his holy covenant Paraphrase 72. the promises made to our fathers wherein not only they but especially their seed was concerned Gen. 22. 16. 73. The oath which he sware to our father Abraham 74. That he would note q grant unto us that we being delivered out of the hands of our enemies might serve him note r without fear 75. In holinesse and righteousnesse before him all the days of our life Paraphrase 74 75. give us power ability grace that we being secured and rescued from danger of enemies might obey and attend him in a sincere performance of all duties toward God and man and cheerfully and constantly persevere therein 76. And thou child shalt be called the Prophet of the highest for thou shalt go before the face of the Lord to prepare his wayes Paraphrase 76. And this John shall be a prophet of God foretelling judgments on the nations if they repent not speedily or rather of an higher ranke pointing out Christ see Mat. 11. note d. and as his forerunner by the preaching of
he said to the Paralytick I command thy health to return to thee and thee to take up that bed on which now through weaknesse thou art laid and to carry it home unto thy house 25. And immediately he arose up before them and took up that whereon he lay and departed to his own house glorifying God 26. And they were all amazed and they glorified God and were filled with fear saying We have seen strange things to day 27. And after these things he went forth and saw a Publican named Levi sitting at the receit of custome and he said unto him Follow me Paraphrase 27. Matthew or Levi the Publican see Mat. 9. b. 28. And he left all and rose up and followed him 29. And Levi made him a great feast in his own house and there was a great company of Publicans and of others that sat down with him Paraphrase 29. Matthew 30. But note b their Scribes and Pharisees murmured again his disciples saying Why doe ye eat and drink with Publicans and sinners Paraphrase 30. the Scribes of the Jews in that place and the Pharisees murmured and whispered against Christ and questioned with his disciples why their Master and they would doe that which was so unlawfull by the Jewish law to wit eat and drink with heathens and those that freely converse with them 31. And Jesus answering said unto them They that are whole need not a Physitian but they that are sick 32. I came not to call the righteous but sinners to repentance 33 And they said unto him Why doe the disciples of John fast often and make prayers and likewise the disciples of the Pharisees but thine eat and drink Paraphrase 33. when the disciples of John Mat. 9. 14. and the Pharisees observe frequent daies of fasting at least two every week and set apart those daies to prayer also more solemnly then the rest What is the reason that thy disciples doe not so at all keep no solemn weekly daies of fasting 34. And he said unto them Can ye make the children of the bride-chamber fast while the bridegroom is with them Paraphrase 34. Can it be expected or thought reasonable for the guests of a mariage-feast to fast 35. But the daies will come when the bridegroom shall be taken away from them and then shall they fast in those daies Paraphrase 35. there are sad daies to come upon my disciples and when they come and I on whom they depend am removed from them then will it be seasonable for them to practise that duty of fasting 36. And he spake also a parable unto them No man putteth a piece of a new garment upon an old if otherwise then both the new maketh a rent and the piece that was taken out of the new agreeth not with the old Paraphrase 36. No prudent man putteth a parch of new cloth into an old garment see Mat. 9. 16. or if he doe not observe that rule of prudence 37. And no man putteth new wine into old bottles else the new wine will burst the bottles and be spilled and the bottles will perish 38. But new wine must be put into new bottles and both are preserved 39. No man also having drunk old wine streightway desireth new for he saith The old is better Paraphrase 39. It is not best immediately to bring men to an austere course of life but by degrees least they fall off upon the ungratefullnesse of it for they that have tasted old wine which is the smoother will not willingly leave that for new which is more harsh see Ecclus. 9. 10. the old being sweeter more gratefull and delightfull and agreeable to the stomach And thus it is fit to condescend to the weaknesses of men and not presently to require of my disciples the austerities of fastings c. especially while I am with them which is rather a time of festivity to them But there will soon be a season for fasting also ver 35. c. Annotations on Chap. V. V. 2. Gone out of them Some differences seem to be between the story of Christs coming to these two boats c. here set down from what it had been in S. Matthew There Peter and Andrew were casting nets into the sea or lake Mat. 4. 18. and James and John were in the ship mending their nets v. 21. but here 't is said indifferently of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having departed from their boats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they washed or had washed their nets So again 't is said that Christ called Andrew and Peter and they followed him Mat. 4. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and departing thence he saw the other two and called them v. 22. whereas here when Peter is called James and John are with him v. 10. and unlesse they were called at the same time with Peter there would be found no other mention of their call or their following of him In answer to these it must first be observed in general that Matthew and Mark making a brief summary relation and leaving out a main particular of this story which Luke takes in that of the miracle of the fishes and setting down no more but his seeing and coming to their boats and his calling them and their following him doe upon occasion of his coming first to one boat then to the other set down all that belongs to the one before they proceed to the other which is very ordinary in all stories when yet many of the passages are intermix'd This being said it must next for the reconciling of the first seeming difference be observed that what is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aorist must be understood of the time past indefinitely and be best rendred they had washed their nets and so for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too they had gone out and wash'd that is they had given over fishing at that time and having done so they were returned to their boats again before this time when 't is said of Christ that he saw their ships standing by the lake that is at the point specified here ver 1. when standing by the lake the people press'd upon or flocked unto him to hear the word And as this is intimated by S. Luke ver 3. when 't is said that Christ entered into one of the ships and desired Simon the owner of it to thrust out a little which notes that he was come back to the boat again and as this is all that is affirmed by S. Luke in that matter so it agrees very well with that which is said by S. Matthew For before this it is at Christs first comming to the lake that S. Matthew describes them in another posture Jesus walking by the sea of Galilee saw two brothers Simon and Andrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. casting a net into the sea Which as it may possibly signifie fishing so it may otherwise be interpreted not to denote their being actually a fishing at
IN the mean time when there were gathered together an innumerable multitude of people insomuch that they trod one upon another he began to say unto his disciples first of all Beware ye of the leaven of the Pharisees which is hypocrisie Paraphrase 1. Of all other dangers take special heed of the Pharisees see Mat. 10. 17. and Sadducees Mat. 16. 6. whose doctrine express'd by leaven Mat. 16. 12. is full of hypocrisie puffes them up into a great opinion of their owne sanctity and hath an influence like leaven to the sowring of all their actions and accordingly these men though they make a great shew of piety and may be apt to deceive you and make you expect good from them yet will they of all others be readiest to betray you Mat. 10. 17. c. 2. For there is nothing covered that shall not be revealed neither hid that shall not be known 3. Therefore whatsoever ye have spoken in darknesse shall be heard in the light and that which ye have spoken in the eare in closets shall be proclaimed upon the house tops Paraphrase 2 3. This I say not that you should so beware as to be afraid of them or conceale any part of your message I only foretell you your danger that you may prudently combate with it proclaim publickly to your faces whatsoever you have been taught by me and not only secretly and whisperingly but publickly and confidently beat down this hypocrisie and false doctrines of theirs that that is the meaning of v. 2. 3 appears by comparing them with Mat. 10. 27. and Mar. 4. 22. 4. And I say unto you my friends Be not afraid of them that kill the body and after that have no more that they can doe 5. But I will forewarne you whom you shall feare Feare him which after he hath killed hath power to cast into hell yea I say unto you Feare him Paraphrase 4 5. And let me tell you as one friend would doe another that which is most for his interest that these Pharisees at the utmost can but kill the body and when that is done there is an end of their malice and therefore 't is much wiser to feare displeasing of God as you will doe if for feare of men ye omit to discharge your duty who as he will cast both body and soule into hell upon disobedience and disloyalty to his commands so can if he please and will if he see it best for you preserve you in the midst of the greatest dangers 6. Are not five sparrowes sold for two farthings and not one of them is forgotten before God Paraphrase 6. This is a work of that providence of his that attendeth and watcheth over the smallest things in the world the vilest sparrow or bird of the ayre in every motion of it is within the reach of Gods care 7. But even the very haires of your head are all numbred feare not therefore ye are of more value then many sparrowes Paraphrase 7. And agreeably to that particular providence of his which extendeth to every event you may resolve of your selves that God hath a most particular providence over all that belongs to his servants This will fortifie you against all feare whatsoever your dangers are For sure there is more value set on you and care taken for your preservation then there is over all the sparrowes that are in the world 8. But I say unto you Whosoever shall confesse me before men him also shall the son of man confesse before the Angels of God Paraphrase 8. And this encouragement you have that your fearlesse confession of Christ and his truth shall be rewarded with his owning you in the day of judgement which sure is more to your advantage then any thing you can acquire by compliance with the world 9. But he that denieth me before men shall be denied before the Angels of God Paraphrase 9. Whereas the contrary feare or cowardise or falling off from your duty shall cause Christ to disclaim you when you have most need of him 10. And whosoever shall speak a word against the son of man it shall be forgiven him but unto him that blasphemeth against the holy Ghost it shall not be forgiven Paraphrase 10. Here are added by S. Luke words spoken by Christ on another occasion Mat. 12. 32. and seem to be applied by him to the aggravation of the sinne of the Pharisees on occasion of whom this whole passage from v. 1. was delivered That they that by the meannesse of Christs humane appearance are tempted to deny him to be the Messias and doe accordingly oppose him may have some place for pardon and be in some degree excusable but they that attribute his works of power his miracles done visibly by the finger of God to the working of the devil in him there is no place of excuse and mercy for them if they doe not upon the resurrection of Christ and the Apostles preaching it to them return and repent and effectually receive Christ 11. And when they bring you unto the synagogues and unto Magistrates and powers take ye no thought how or what things ye shall answer or what ye shall say Paraphrase 11. This being said of them as in a parenthesis he returnes to other passages of that speech of Christs Mat. 10. 9. when they bring you before Consistories see note Mat. 6. d. Jam. 2. b. 12. For the holy Ghost shall teach you in the same hour what ye ought to say Paraphrase 12. See Mar. 13. 11. 13. And one of the company said unto him Master speak to my brother that he divide the inheritance with me Paraphrase 13. Sir there is a controversie between my brother and me about the dividing our patrimony I desire to avoid the delaies of a suit at law and to doe as it is ordinary referre is to arbitration and who so fit as you our Master to conclude it between us your disciples and followers 14. And he said unto him Man who made me a judge or a divider over you Paraphrase 14. But he knowing what had hapned to Moses when he would have made peace among the Jewes Exod. 2. 14. Who made thee a Prince or a Judge over us gave them an answer which the Evangelist sets down in the same words wherein the Greek rendred the Hebrew there that is I will not be liable to such objections from men as were then ungratefully made against Moses I will not meddle with your matters of interest wherein he that is not awarded what he desires will think himself unjustly dealt with 15. And he said unto them Take heed and beware of covetousnesse for a mans life consisteth not in the abundance of the things which he possesseth Paraphrase 15. All that I shall say to you is That the desire of wealth the labour to encrease your own by lessening another mans possessions the not being content with what you have is a sinne of great danger diligently to be avoided and
we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of sin here signifies is discernible by the phrase immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the law of 〈◊〉 spirit of life by Jesus Christ which unquestionably signifies 〈…〉 then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they hath mortified This those two antients presse in opposition to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath power to take away sin and Theophyl p. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the power and tyranny of it V. 3. The flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or right as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance or decree are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being pleased or thinking good It is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.
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
manifestation of this pertains that passage set down by Hieron Rubeus that Saul an Hebrew or as others affirme a Pagan who had the chief command under Stilico designing to take advantage and set upon the Goths when they were not prepared did it upon Easter-day And Alaricus discerning their approach sent to desire he would deferre the fight till the morrow in respect of the religion of the day promising then to meet him But Saul would not hearken to it but set upon them unarmed and holding up their hands and eyes in prayer to heaven for aid in tam sancti mysterii celebratione in the performance of the duties of the day and so killed many of them till Alaricus after the space of an hour saying that they had now satisfied the religion of the day and exhorting his souldiers to follow him stoutly brake in upon them with a great army and repulsed and put them to flight and if Honorius and Stilico had not come to their relief eo omnino die de Roma tâ—rrarum domina quae victori praemium er at futura actum fuisset Rome had been destroyed upon the Fate of that day V. 16. Make her desolate The Goths and Vandals overrunning Italy and Rome it self Alaricus the Goth and Gensericus the Vandal Kings and divers others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Kings making insurrections saith Sozomen is famously known in story See Socrat. 1. 7. c. 10. Sozom. 1. 9. c. 6. Of the spoils also that were made by them Historians are plentiful especially Procopius Of Alaricus and his that they left nothing behind them either of private or publick treasure the Commander giving order to his souldiers saith Sozomen l. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plunder all the wealth of the city and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as near as was possible to spoil every house Of Gensericus that he brought by sea to Carthage a vast deal of gold and silver and that he robb'd the Temple of Jupiter Capiâ—olinus or Olympius So Socrates of Alaricus that they took the city and rifled it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burnt many of those admirable spectacles So also that they conquer'd many Provinces of the Romans and possess'd them as their own as Dacia Pannonia Thrace Illyricum France Spain Africk Italy and Dalmatia which is here called the eating of the flesh of the whore As for their burning of the city though that signifie not their burning it all down to the ground but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many buildings of the city and in Socrates the many admirable spectacles there that is known to be done by Totilas at the first entring the city though Bellisarius was a means that 't was not all burnt down see Procopius Goth. 4. and Sozomen l. 9. c. 6. This being done in the time of Honorius the Emperour and Innocentius Bishop of Rome so in time of Christianity may be thought not to belong to heathen Rome But then 't is observable 1. that by the providence of God not onely Honorius himself was out of the city but that Innocentius after the first taking of it before the second was like Lot out of Sodom â—aith Orosius l. 7. c. 39. removed out of that city to Ravenna where the Emperor was on occasion of an Embassy mention'd by Sozomen l. 9. c. 7. and by Zozimus 2 dly that there were at that time very many professors of Gentilisme there in the Senate not only in the city as may appear by that passage in Sozomen that at the first siege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles of the Senate or those of the heathen profession there thought it necessary to worship and sacrifice in the Capitol and other heathen Temples which 't is clear were then among them some Thuscian Magi being sent for by Aitalus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Governour of the city who promised by thunder and lightning to drive away the Barbarians Continuò de repetendis sacris celebrandisque tractatur Presently they entred into consultation about restoring their Gentile sacrifices and offering them Oros l. 7. c. 38. And another passage there is in Sozomen c. 9. that upon the miscarriage of Attalus his losing that dignity of Emperour of which he was so ambitious that he would not be content to be a partner with Honorius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Gentile Idolaters that were in the city and those of the Arian party were extremely troubled the Gentiles guessing by Attalus's inclination and former course being but now lately become Christian since from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governour of Rome he was now joined with Alaricus and christned by a Gothish Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did verily believe that he would profess'dly favour and set up Gentilisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and restore the antient temples and feasts and sacrifices And indeed 't is clear by the passages of the story that though the Heathens in Rome were the men that called Alaricus to their assistance to take the patronage of them yet by God's turning of things it â—el out that they beyond all others found the vengeance of his coming to light heavily upon them Nay 't is Orosius's observation that God permitted Alaricus to enter the city that he might bring contumely and reproach upon the Idolaters or Heathens there and give the triumph and victory to Christian religion over Gentilisme now conquer'd and laid prostrate and that many Gentiles or Pagans astonish'd with what they saw thus brought to passe quite contrary to their expectation turned Christians by this means 1. 7. c. 39 Thirdly it was the common complaint of the Gentiles at that time that the reception of Christianity had provoked the gods to send these vastations upon them the direct contrary of which is at large shewed by Salvian De providentia viz. that the Christians were the only preservers of the world and indeed it is clear by the story that had it not been for them Rome had been quite destroyed for saith Sozomen Alaricus when he took it commanded his souldiers to rifle the city c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through reverence to S. Peter he commanded that the Church built about his Tomb which takes up a great circuit and could hold a great multitude should be a sanctuary to all that would make use of it and so faith Orosius Gothi relict â intentione praedandi ad confugia salutis hoc est sanctorum locorum agmina ignara cogentes The Goths gave over their intention of rifling and forced troops of Christians not knowing what they did to save themselves by flying to consecrated places And I sidore adds that of those that were by the souldiers found out of the Churches as many as named the name of Christ or the Christian Saints were constantly spared by the souldiers and that thus many thousands did escape By which means the Christians were generally delivered and saved from the general destruction and also