contempt See note on Mar. 4. 3. 16. But blessed are your eyes for they see and your eares for they hear Paraphrase 16. that by receiving what hath been already taught you you are thus capable of these higher illuminations 17. For everily I say unto you that many prophets and righteous men have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them Paraphrase 17. For though there have been many men imploy'd by God to reveal his will to others and many so farre in Gods favour that God hath made himself known very particularly unto them as Abraham and Moses with whom he talk'd face to face yet the revelations now made to you are infinitely beyond all those that were ever afforded men before 18. Hear ye therefore the parable of the sower Paraphrase 18. You disciples therefore to whom it is given to know the mysteries v. 11. from whence to this 18. verse all was spoken as in a parenthesis Hear ye the meaning of this parable 19. When any one heareth the word of the kingdome and note c understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart this note d is he which received seed by the waies side Paraphrase 19. When the Gospel is preached to any and he lays not to heart but by temprations is induced to live an unchristian life This is it that is meant by the seed that is sown by the path-side that is by that part of the parable mention'd v. 4. 20. But he that received the seed into stony places the same is he that heareth the word and anon with joy receiveth it Paraphrase 20. But the sowing of seed on the stony ground denoteth him that at the first hearing receives the Gospel with all greedinesse and joy looking only on the smoother part of it 21. Yet hath he not root in himself but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended Paraphrase 21. But for want of an honest heart a good soyle where it may take deep root for want of resolution to bear whatsoever the Gospel requires of them they last but a little while Assoon as ever Christianity is persecuted assoon as any chargeable duty is required of them immediately they are galled and discouraged from going any farther in the waies of piety See note on c. 11. c. 22. He also that received seed among the thorns is he that heareth the word and the cares of this world and the deceitfulnesse of riches choke the word and he becometh unfruitful Paraphrase 22. But the sowing of seed among thorns denoteth him that heareth the Gospel but the sollicitude and care of preserving the things of this world and of getting of riches being in his heart where the word is sown suffocates it and so renders the word in him unfruitful makes him live never the better for being a Christian 23. But he that received seed into the good ground is he that heareth the word and understandeth it which also beareth fruit and bringeth forth some an hundred fold some sixty some thirty Paraphrase 23. But the sowing the seed in good ground denoteth him that by hearing and understanding and laying to heart the precepts of Christ expresses the effects of it by bringing forth abundance of Christian practise all the life after some in a greater measure then others but all in a good proportion 24. Another parable put he forth unto them saying The kingdome of heaven is likened unto a man which sowed good seed in his field Paraphrase 24. The state of the Gospel or successe of Christs preaching in the world 25. But while men slept his enemy came and sowed tares among the wheat and went his way Paraphrase 25. all through the wheat all over the ground 26. But when the blade was sprung up and brought forth fruit then appeared the tares also Paraphrase 26. This was not discern'd at the time but when the corn came up and began to care then beside the wheat that was sow'd there appeared cockle also 27. So the servants of the housholder came and said unto him Sir didst not thou sow good seed in thy field From whence then hath it tares Paraphrase 27. Certainly all the seed which thou didst sow in thy field was good wheat And yet we discern now a great deal of cockle among it Whence should this be 28. He said unto them An note e enemy hath done this The servants said unto him Wilt thou then that we goe and gather them up Paraphrase 28. Some malicious person hath done this Hereupon the servants offer their pains if he please to accept them to goe presently and weed up all the cockle 29. But he said Nay lest while ye gather up the tares ye root up also the wheat with them Paraphrase 29. No for some of them are in such a conjuncture with the wheat that the one cannot be pull'd up but the other will follow if it be done by you that are not so able to discern them 30. Let them both grow together untill the harvest and in the time of harvest I will say to the repers Gather ye together first the tares and bind them in bundles to burn them but gather the wheat into my barn Paraphrase 30. untill my time of judgement and then I will appoint the Angels my officers saying 31. Another parable put he forth unto them saying The kingdome of heaven is like to a grain of mustard-seed which a man took and sowed in his field Paraphrase 31. The state of the Gospel is of such a growing procreative nature both in the world and in the heart of man where 't is received that it is fitly resembled to c. 32. Which indeed is the least of all seeds but when it is grown it is the greatest among herbs and becometh a tree so that the birds of the aire come and lodge in the branches thereof Paraphrase 32. Which being one of the least seeds that are yet when it comes up prosperously it becomes bigger then any thing that comes from a seed and among the Jews grows into a tree with boughs large enough for birds to roost or lodge in See note on Lu. 13. a. 33. Another parable spake he unto them The kingdome of heaven is like unto leaven which a woman took and hid in three measures of meale till the whole was leavened Paraphrase 33. The Gospel hath such a secret invisible influence on the hearts of men to change them and affect them and all the actions that flow from them that it is sitly resembled to leaven so mixt throughly with the whole that although it appeareth not in any part of it visibly yet every part hath a tincture from it 34. All these things spake Jesus unto the multitudes in parables and without a parable
spake he not unto them 35. That it might be fulfilled which was spoken by the prophet saying I will open my mouth in parables I will note f utter things which have been kept secret from the foundation of the world Paraphrase 35. I will powre out all those mysterious truths which have been kept close from all time and now though in parables are revealed by me 36. Then Jesus sent the multitude away and went into the house and his Disciples came unto him saying Declare unto us the parable of the tares of the field Paraphrase 36. Explain interpret 37. He answered and said unto them He that soweth the good seed is the son of man 38. The field is the world the good seed are the children of the kingdome but the tares are the children of the wicked one Paraphrase 38. The field is this world the place of our living here that part of the parable that concerneth the good seed signifies the Christians but that of the tares signifies the wicked seducers such were the Gnosticks and other hereticks of the first times such are all hereticks and schismaticks since 39. The enemy that sowed them is the devil the harvest is the end of the world and the reapers are the Angels Paraphrase 39. The time when beleivers and unbelievers and seducers shall be called to account is to this people that solemn approaching time of their visitation as to all other people the time of final excisions and especially the day of judgement 40. As therefore the tares are gathered and burnt in the fire so shall it be in the end of this world Paraphrase 40. At Gods times of eminent discrimination such as his judgement on the Jews see note on c. 24. c. and on Lu. 1. 0. and such the last dreadful day of doom 41. The son of man shall send forth his Angels and they shall gather out of his kingdome all things that offend and them which doe iniquity Paraphrase 41. Christ by his messengers and instruments of his justice shall destroy all hereticks and schismaticks that any way keep others from the Christian religion and all that live profestly in any unlawful course of contrariety to Christian purity 42. And shall cast them into a furnace of sire there shall be wayling and gnashing of teeth 43. Then shall the righteous shine forth as the Sun in the kingdome of their father Who hath ears to hear let him hear Paraphrase 43. The true pure Christian professors shine eminently in the Church here and after in glory 44. Again the kingdome of heaven is like unto treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field Paraphrase 44. The Gospel being by some not look'd after is yet sometimes met with by them and becomes matter of infinite joy and desire to them and so is likened fitly to a treasure which a man finding casually in a field hid again or concealed it and then designing to get it into his possession accounts no price that he can pay too dear for it 45. Again the kingdome of heaven is like unto a Merchant man seeking goodly pearles 46. Who when he had found one pearle of great price he went and sold all that he had and bought it Paraphrase 45 46. Others there are which have followed the study of wisdome and thirsted after some instructer and then the Gospel of Christ comes as a rich prize doth to a merchant which is in pursuit of rich merchandise and meeting with a jewell for his turn layes out all his estate upon it 47. Again the kingdome of heaven is like a net which was cast into the sea and gathered of every kind Paraphrase 47. caugh fish of all sorts good and bad 48. Which when it was full they drew to shore and sat down and gathered the good into vessels but cast the bad away Paraphrase 48. That which was sick or unwholsome at the season 49. So shall it be at the end of the world the Angels shall come forth and sever the wicked from among the just Paraphrase 49. At the time wherein Christ shall come to work his revenge upon his enemies not only at the destruction of the Jewish State wherein that discrimination shall be made betwixt beleiving and unbeleiving Jews reformed and unreformed but especially at the final day of every mans doom at the conclusion of the world 50. And shall cast them into the furnace of fire there shall be wailing 〈◊〉 gnashing of teeth 51. Jesus saith unto them Have ye understood all these things They say unto him Yea Lord. 52. Then said he unto them Therefore every note g scribe which is instructed unto the kingdome of heaven is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Paraphrase 52. Therefore if over and above your knowledge in the law ye have understood the things which I have told you of the nature of the Gospel the excellency of it beyond all other professions and the obligation to good life ye are obliged to shew forth the effects and to the old actions of your former life acted by Jewish principles to superadde a Christian practise after the manner of the housholder who when he makes shew of his possessions his provisions or wealth brings forth and shews the fruit of the new as well as the store of the old year his new as well as old rayments c. and all little enough for the frank entertainment of his guests 53. And it came to passe that when Jesus had finished these parables he departed thence 54. And when he was come into his own countrey he taught them in their synagogue insomuch that they were astonished and said Whence hath this man this wisdome and these mighty works Paraphrase 54. And coming to Nazareth where he was bred he set about the work of publick reaching of them in their assemblies which he did in such manner expressing such knowledge and doing such miracles that they which saw and heard were amazed and astonish'd at it saying What means of knowledge hath he had by his education and from whence can he be imagined to derive the power of doing such miracles 55. Is not this the carpenters son is not his mother called Mary And his brethren James and Joses and Simon and Jude Paraphrase 55. his first cousens 56. And his sisters are they not all with ua Whence then hath this man all these things Paraphrase 56. Whence then is it that he thus farre excels and surpasseth all them 57. And they were offended in him But Jesus said unto them A prophet is not without honour save in his own country and in his own house Paraphrase 57. discouraged from following â—him any longer whereupon Jesus said unto those that were present This is no strange thing to me for it is proverbially observed that a Prophet
have either cast out that Apostolical form of sound words or by degrees received in many corruptions and falsities either against the will of their Governours or by connivence or assistance of them doth easily appear by what hath here been said because as the good husbandman sowes seed in his field so the enemy may scatter darnell and the field bring forth the fruits of one as well as the other V. 6. Godlinesse The notion of piety in this place is observable for Christian religion doctrine of Christ whether as that which is it self the true way of serving and worshipping of God so as will be acceptable unto him and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or that which prescribes and delivers the most exact and perfect way of serving God and so by a Metonymie is called piety That it signifies so here appears by the parts of this mysterie as they are here set down God that is Christ incarnate manifested in the flesh c. the several articles of our faith from the Birth to the Assumption of Christ which all together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of piety the parts of our religion into which all Christians are initiated or entred the foundation on which all our Christian practice is built God being so desirous that men should live according to that Law of his revealed by Christ that to preach it to us and inforce it on our practice he was himself pleased to assume and manifest himself in our flesh and to testifie the truth of this the Spirit of God came down visibly upon Christ and the voice from heaven This is my beloved son Mat. 3. 17. and so in the several particulars here mentioned as branches of our initiation into Christian religion grounds of our believing and practising the Christian doctrine Thus c. 6. 5. where speaking of the wicked Hereticks of those times the Gnosticks he mentions it as a piece of their doctrine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety that is the Christian religion the being of that profession is gain matter of secular advantage Thus again c. 6. 3. 't is called more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine which is according to piety So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel Agreeable to which it is that mercifulnesse and spotlesse purity are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety is taken in a narrower sense for that vertue particularly of worshipping God aright as Tit. 2. 12. in distinction from the duties toward others and our selves 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents which is a kind of piety also as the love of our countrey honouring of magistrates that are a sort of gods as well as parents to us is ordinarily called piety CHAP. IV. 1. NOW the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils Paraphrase 1. But there are risen up some among you which oppose this Christian doctrine mentined in the close of the third chapter deny this from of Evangelical truth viz. the Gnosticks that deny Christ to be come really in the flesh 2 Joh. 7. And there is no wonder in this for Christ expresly foretold it Mat. 24. 11. that before the time of the Jewes ruine before that notable coming of Christ see notes on Mat. 24. b. c. d. Act. 2. b. some shall forsake the faith and follow erroneous seducing teachers see note on Luke 9. c. though the docrines which they teach are most unclean polluted devilish doctrines See 2 Pet. 3. note a. 2. Speaking lies with hypocrisie having their note a conscience seared with an hot iron Paraphrase 2. Which they set off through the faire pretences of greater perfection and depth of knowledge which these liars make shew of among the people men that have their consciences stigmatized with the marks and brands of their ill works notorious to all for infamous persons 3. note b Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth Paraphrase 3. Part of the character of these men is to interdict marriages and speak against them as unlawfull and so likewise to command abstinences from some sorts of meats from which the Jewes abstain but by the liberty allowed by Christ are perfectly lawfull for all Christians so they be taken with thanksgiving and acknowledgment of the donour 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving Paraphrase 4. For indeed all the creatures in the world being created for the use of man may lawfully be used and eaten by a Christian if it be done with faith and acknowledgment of the donour see Mat. 14. c. 5. For it is sanctified by the note c word of God and prayer Paraphrase 5. For there are but two things necessary to make any thing lawfull for our use First God's permission of freedome allowed us by him and that we have in this matter by the expresse words of Christ that tells us that which goes in that is meats c. is not that which defiles a man and secondly prayer which blesseth our meat to us being beside the calling for God's blessing upon it an acknowledgment of God from whom it comes and who hath allowed it for food for us 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Paraphrase 6. Such admonitions as these which may help secure them from the infusions of these men thou art frequently and timely to give the Christians under thee notice of and by so doing thou shalt approve thy self faithfull in the discharge of thy office of Bishop whose duty this is thus to ruminate and chew over and over again and so to feed continually on the doctrines of Christ and by instructing others to make returns for all the good instructions thou hast thy self received and received and imbraced obediently 7. But refuse profane and old-wives fables and exercise thy self rather unto godlinesse Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats quite contrary to the Gospel which sets an honourable character upon marriage and takes away difference of meats and in stead of idle ridiculous grounds upon which they found these abstinences thou doe by diligent search into the doctrine of the Gospel pursue that perfection of Christian knowledge
Testament or Metaphoricall as chiefly in the New It Naturally signifies three things 1. a trap a gin or snare to catch any thing So in the Greek translation of Psal 69. 22. the word is used being joyned with two other words which signifie snare and gin and therefore in the place of Rom. 11. 9. where the same words are cited out of the Septuagints translation and not out of the Hebrew text of the Psalme it should be rendred by Analogie not stumbling block but gin or some other word belonging to this signification In this sense it is used 1 Mac. 5. 4. where it is all one with snare and it is farther interpreted by laying wait by the way to catch them treacherously So again Wisd 14. 11. the word is used and explained by another word signifying a trap or snare the very same that is used in the Psalmes and to the Romans Secondly It signifies any obstacle or hindrance laid in a mans way by which the passenger is detained or stopped peculiarly a sharp stake such as in time of warre men were wont to put in the fields where their enemy should follow to wound their feet or legs in the passage against which being so ordinary in warre they anciently used greaves of brasse to defend their feet or legs 1 Sam. 17. 6. Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Judith 5. 1. where we render it impediments a word somewhat to generall to signifie those sharp stakes or other instruments to wound or gall the passengers which are known by the name of gall-trappes 3 ly The word signifies a stone or block in the way at which men are apt if they be not carefull or if they goe in the dark to stumble and fall and thereupon in the Old Testament it is taken for a fall and so somtimes for sin the fall of the soule as Judith 12. 2. in which sense I conceive 't is used Judg. 8. 27. where 't is rendred a snare that is a sin ensnaring or occasioning ruine Beside these three significations there is no other save once Psal 50. 20. for slander or calumny or defamation Now for the use of the word in the New Testament the first place in which we find it is Mat. 13. 41. the Angels shall gather out all scandalls in a sense borrowed from the second signification of a sharp stake which he who hath once met with and been galled by it is wont to gather up and cast into the fire as there it follows the Angels for our sakes should doe v. 24. to which S. Paul also seems to allude 2 Cor. 11. 29. in putting scandalizing and burning together and denotes simply whatsoever may wound or gall us in our Christian course and by that means cause us to slacken or give over or lie down in the service of Christ So Mat. 17. 27. Christ payes tribute that he may not offend the Jewes that is that they might not think him a contempter of the Temple to which the tribute was due and so forsake and not believe in him that he might not discourage them from following him So Mat. 15. 12. The Pharisees hearing a doctrine that gall'd them particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were offended and forsook him that doctrine drave them away from following him So Mat. 18. 7. it must needs be that offences come of Heresies and exemplary sins So Mat. 18. 6. He that shall offend one of these little ones that is he that shall occasion their falling off into any sin or by contemning them discourage them from the study of piety So Christ crucified is said a scandall to the Jewes that is they that followed him with the multitudes when they saw him crucified were quite discouraged and fell away from him resolving that he was not the Messias To which belongs this place here and Lu. 7. 23. Blessed is he that shall not be offended in me that is shall not be gall'd and discouraged and so fall off by seeing the sufferings that befall me and await my disciples or followers So again Mat. 13. 57. Mar. 6. 3. it is said that the consideration of his known and mean birth occasioned their being offended at him that is their deserting and not believing on him when the miracles which he had done inclined them somewhat to a valuing of him So Joh. 6. 61. when Christ talks of eating the flesh of the son of man they were offended that is that speech carnally understood either that Christ was to die which the eating his flesh presupposed and they did not like to hear of dreaming of a temporall glorious Messias or that they were to turne Canibals and eat mans flesh discouraged them from following him at least from taking him to be the Messias So Gal. 5. 11. persecution is called the scandall of the Crosse or that upon which so many are discouraged from professing the crucified Saviour according to that in the parable of the sower Mat. 13. 21. Mar. 4. 17. upon the coming of persecution presently he is offended that is gall'd and falls off and Mat. 24. 10. on the same occasion and in the same sense So Mat. 26. 31. Mar. 14. 27. this night to wit of my attachment ye shall all be offended because of me that is fall back and forsake me and so in S. Peters answer v. 23. Although all men should be offended yet will I never be offended upon which that which Christ replies before the cock crow that is before morning thou shalt deny me thrice is an interpretation of the word offended and shewes that to be offended is to deny Christ And so Joh. 16. 1. These things have I spoken unto you that ye should not be offended where Christ foretells the persecutions that should befall them that they might be forewarned too and not fall off when they befall them And thus Rom. 14. 13. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joyned the first signifies the stumbling block the 2 d the gall-trap the first apt to keep one from coming to Christianity the second to drive one away to discourage in the course both which the Jewish Christians then did by binding the Gentile converts to the Mosaicall Law and the Gentile converts also by despising the scrupulous Jewes And the same is the importance of v. 21. where stumbling and scandalized are put together Other places there are which must be interpreted by bringing the Metaphore from the first of the three senses as it signifies a snare or gin So Mat. 16. 23. Thou art an offence unto me that is by expressing thy detestation against my sufferings thou labourest to bring me into an horrour or fear of suffering and so in effect temptest me to sin In the same sense is that Rev. 2. 14. of Balaam who taught Balak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay a snare for the children of Israel to entice them by their daughters to Idolatry and by Idolatry to intrap and destroy them In this sense scandall is
devils that are his subjects inferiour to him 25. And Jesus knew their thoughts and said unto them Every kingdome divided against it self is brought to desolation and every city or house divided against it self shall not stand Paraphrase 25. If any King mean to uphold his kingdome he will not quarrel and fall out with his own subjects and cast them out which are a doing him service such divisions and civil dissentions as these will soon destroy his kingdome and therefore cannot probably be affirmed of any prudent Ruler or Prince 26. And if satan cast out satan he is divided against himself how shall then his kingdome stand Paraphrase 26. And Satans casting out devils which are about his businesse possessing those whom he would have possest would be such a civill dissension and breach as this This is an argument against you But then secondly 27. And if I by Beelzebub cast out Devils by whom do note g your children cast them out Therefore they shall be your judges Paraphrase 27. Why may not I cast out devils by the power and in the name of God as well as your disciples and countrymen the Jews among you who being evil are therefore more obnoxious to suspicion of holding correspondence with Satans kingdome doe at least pretend to doe When they in the name of God go about to cast them out you affirm it to be by the power of God and so doe I. Why should you not beleive that of me which you affirm of your own 28. But if I cast out devils by the Spirit of God then the kingdome of God is come unto you Paraphrase 28 But if it be indeed by the power of God that I doe all this call'd the finger of God Lu. 11. 20. then it is clear that although you were not aware of it yet this is the time of the Messias whose mission God hath testified with these miracles and would not have done so if he had been a false Christ And then thirdly 29. Or else how can one enter into a strong mans house and spoyle his goods except he first bind the strong man and then he will spoile his house Paraphrase 29. My dispossessing Satan of his goods turning him out of those whom he possesses is an argument that I have mastered him and so that I do not use his power but that mine is greater then his and employed most against his will and to his damage 30. He that is not with me is against me and he that gathereth not with me scattereth abroad Paraphrase 30. And 't is proverbially known that he that is not on ones side that brings forces into the field and is not for a mans assistance he is certainly for his enemy engages against him doth him hurt and consequently my casting out devils shews that I am Satans declared enemy 31. Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Paraphrase 31 For this speech of yours that I work by Beelzebub let me tell you Pharisees v. 24. that this malitious resisting and holding out against the visible work of God and despising the miracles that I have wrought by the Spirit and power of God v. 28. is such a crime of so deep a dye that it shall to them that continue in it be remissible 32. And whosoever note h speaketh a word against the son of man note i it shall be forgiven him but whosoever speaketh against the Holy Ghost it note k shall not be forgiven him neither note l in this world nor in the world to come Paraphrase 32. Whosoever shall say this against the son of man that is shall not receive me as I am the son of man or before I am sufficiently manifested by the Spirit or finger of God to be the Messias he may by want of light or manifestation be excusable and by a general repentance for all his sins of ignorance may receive pardon But he that shall resist the Spirit of God manifestly shining in these miracles wrought by Christ to the astonishment and conviction of all but Pharisees v. 23. and shall impute those miracles to the devil which by what hath been said sufficiently appear to be the works of Gods own power If he repent not particularly of this and come in and acknowledge Christ thus revealed and manifested to him there is no pardon or mercy to be had for him neither in this age nor at the coming of the Messias by him supposed yet future or neither in this life where he shall be punished with spiritual death Gods withdrawing of grace nor in the other where eternal death expects him 33. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit Paraphrase 33. For indeed they that doe this that impute the miracles which by the power and finger and spirit of God are wrought by me unto the devil must according to the old known rule of judging the tree by the fruit he understood to affirm the same ill of him that is the holy Ghost whose productions these miracles are as they affirm of the miracles themselves by pronoucing these to be diabolical they do by implication pronounce the holy Ghost to be an infernal spirit and so God to be the devil which is the highest and the most irremissible blasphemy imaginable 34. O generation of vipers how can ye being evil speak good things For out of the abundance of the heart the mouth speaketh Paraphrase 34. Yee are indeed a wretched sort of people Your language speaks you what you are viz. that your viperous hearts will not permit you to speak any otherwise as how can you is used Jo. 5. 44. and of Christ he could not doe miracles Mar. 6. 5. that is their unbeleif was a let and impediment to him For as your hearts are even so by consequence will your language be and therefore from so viperous a brood no better can be expected 35. A good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things Paraphrase 35. Every man entertaineth his guests with such provisions as he hath And just so mens words are testifications of what is in their hearts 36. But I say unto you that every note m idle word that men shall speak they shall give account thereof in the day of judgement Paraphrase 36. But deceive not your selves as if words were too light to be accounted for Beleive it words such they may be false blasphemous words such as yours are now v. 32. and such as flow out of the evil treasure of the heart v. 35. shall be most sadly accounted for in the day of judgement 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned Paraphrase
the holy Ghost's coming down upon you within a while till which time you were to stay here at Jerusalem and not go about your businesse of preaching in other places 6. When they therefore were come together they asked of him saying Lord wilt thou at this time restore again the kingdome to Israel Paraphrase 6. And as the disciples met Jesus after his resurrection they asked him saying Doe you mean now presently to repair and settle that kingdome on your followers which hath been prophesied of Dan. 7. 18. see note on Mar. 17. a. and so doe what is expected from the Messias 7. And he said unto them It is not for you to know the times or note b the seasons which the Father hath put in his own power Paraphrase 7. To whom Christ replied It is not for you to know the secrets which God will keep to himself and such is the time moment of Christ's entring on his kingdome see Mat. 24. 36. 8. But ye shall receive power after that the holy Ghost is come upon you and ye shall be witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost part of the earth Paraphrase 8. Only this I shall tell you that the holy Ghost shall shortly descend on you and give you a formall commission for the execution of your office and then you shall testifie the truth of what I have done and said proclaim and divulge it first in Jerusalem then all Judea and Samaria and after the Jewes shall have rejected the Gospel depart to the heathen world to the uttermost parts of the earth 9. And when he had spoken these things while they beheld he was taken up and note c a cloud received him out of their sight Paraphrase 9. And after he had said thus much in their presence and sight he was taken up by Angels from the earth in a bright shining cloud which inclosed him so that they could see him no more 10. And while they looked stedfastly toward heaven as he went up behold two men stood by them in white apparell Paraphrase 10. And as they looked earnestly after him Lo two Angels appeared to them as in a shining gloriour manner of array 11. Which also said Ye men of Galilee why stand ye gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Paraphrase 11. shall come one day to judge the world in as glorious a manner as now he is gone up to heaven his going thither is not an absolute departing from you but a seising or taking possession of that his kingdome which he shall exercise till the end of the world 12. Then returned they unto Jerusalem from the mount called Olivet which is from Jerusalem a sabbath daies journey Paraphrase 12. This was done on the mount Olivet which is seven furlongs saith the Syriack interpreter distant from Jerusalem Thither therefore they immediately returned from thence 13. And when they were come in they went up into note d an upper room where abode both Peter and James and John and Andrew Philip and Thomas Bartholomew and Matthew James the son of Alphaeus and Simon Zelotes and Judas the brother of James 14. These all continued with one accord in prayer and supplication with the women and Mary the mother of Jesus and with his brethren Paraphrase 13 14. And when they were come to Jerusalem they resorted to the Temple and in one of the upper rooms of that structure the eleven Apostles constantly performed their devotions together with the women that were wont to attend Christ and Mary the mother of Christ and James and the rest of his kindred 15. And in those daies Peter stood up in the midst of the disciples and said The number of th note e names note f together were about an hundred and twenty Paraphrase 15. Now at a time when there was a good company of them to the number of sixscore gathered together to the publick service of God Peter being a person of speciall account among the Apostles briefly address'd his speech unto the rest of the eleven and said 16. Men and brethren this scripture must needs have been fulfilled which the holy Ghost by the mouth of David spake before concerning Judas which was guide to them that took Jesus Paraphrase 16. Sirs ye know what the Psalmist prophecied Ps 41. 9. which being from the Spirit of God it was of necessity to have a completion and accordingly 't is now punctually accomplished in Judas of whom the holy Ghost then foresaw and foretold it viz. 17. For he was numbred with us and had obtained part of this ministery Paraphrase 17. That he was of our society a fellow disciple one of the twelve sent out and impower'd by Christ Mat. 10. 1 5. and being one of those to whom the keyes Mat. 16. and the power of binding Mat. 18. and of judicature Mat. 19. 28. were promised by Christ he was in designation an Apostle of Christ as truly as any of us 18. Now this man purchased a field with the reward of iniquity and note g falling headlong he note h burst asunder in the midst and all his bowels gushed out Paraphrase 18. But for a sum of money he delivered up his Master to his enemies those of the Sanhedrim and having done so was troubled at that which he had done and threw back the money in the Temple into the chief priests hands who durst not keep it themselves or put it into the Corban but were willing to employ it on some charitable use and so bought with it a field to bury strangers and the sense of this black fact casting him into a deep melancholy he fell forward on his face upon the ground in a fit of suffocation and his belly burst and all his entrails came out see note on Mat. 27. a. 19. And it was known to all the dwellers at Jerusalem insomuch as that field is called in their proper tongue Aceldama that is to say the field of blood Paraphrase 19. And this act this fate of Judas was notoriously known to all that dwelt at Jerusalem and thereupon the field which was bought with that money was vulgarly known by the name of the Field of blood 20. For it is written in the book of Psalms Let his habitation be desolate and let no man dwell therein And his note i Bishoprick let another take Paraphrase 20. To him therefore belongeth that which Psal 69. 25. Psal 109. 8. was said not by way of execration but by way of prediction that as he shall come to a desperate miserable end so that office of power and authority which Christ hath designed to be given him with the rest of the twelve which was first to plant and then to oversee and govern the Church as a Bishop of it shall be bestowed on another