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
apparent by the vulgar reading Justitiam that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an ancient reading and that for almes in that place Thus even in Heathen Authors As when Jarchas the Indian and chief of the Brachmans in Philostratus doth scoffe at Apollonius Tyanaeus and the Grecians that they apply the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness to any who doe not wrong others when saith he among the chief offices of righteousness and importances of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness and bounty are to be reckoned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humanity Proportionably to these acceptions of the word the righteousness of Joseph here shall signifie not legal justice but peculiarly goodness and clemency of which this was an eminent expression in Joseph which here follows The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally to defame or disgrace to publicate or shew openly as an example or spectacle and by consequence in Polybius and other good Authors to inflict the punishment of death on any because those that are so punished doe as Christ saith Iohn 12. 32. though accommodating it to a diviner sense draw all men unto them i. e. attract the eyes of all spectatours to behold them by which phrase he there notes that he was to die a condemned person according to that of Isai 53. 8. see note on Acts 8. h. according to this double notion of the word we find the process Deut. 22. against a Damosel taken to wife and suspected by him to be desloured before his coming in to her For in this case he is first said to give occasions of speech against her and to bring an evil name upon her i. e. to accuse and publicate her to make a publike business of it and that before the Elders of the city in the gate i. e. the Judges v. 15. saying plainly v. 14. I found her not a maid and if this prove true she is then to be stoned v. 21. Both these together make up the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and so here it must belong to the capitall punishment of such a one who being taken to wife appears to be â—o virgin before the husbands accompanying with her which sure was Josephs opinion of Mary at this time till the Angell had told him otherwise v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To put away here must be taken not as an act of divorce but so as without taking notice of the betrothing which being ordinarily performed at home might be kept from publick knowledge and so her being with child needed not bring the punishment of one found by the husband to be no maid Deut. 22. 21. upon her but only that which belonged to the unmarried It must be here noted once for all that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doth frequently denote the consequent or event only and not the end This is a difference of some weight and very often worthy and necessary to be observed For example Rom. 5. 20. The Law came in betwixt i. e. between Adam and Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sin might encrease not that that was the end for which the Law was designed to be given but because this was the consequent or event of giving the Law that mens offences being now committed against a promulgate Law received aggravation thereby To the same sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken in many places as Rom. 1. 20. the invisible power and Godhead is discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that they may be as if that were the designed end but so that they are by way of effect or consequent become without excuse And so here in this place if it denoted the end then the sense of it would be that all these actions of God and dispositions of infinite mercy in the birth of Christ c. were all designed by God to this end that what was by one of his Prophets foretold might be fulfilled whereas indeed the great end designed by God in these actions was the benefit and salvation of mankind and so this is the principal effect wrought by it But because by the way a prophecy was fulfilled which being delivered upon another occasion had yet covertly foretold this glorious work of mercy therefore 't is also consequent to this though not the aim and design unlesse very remote and secundary that this prophecy was fulfilled and this is all that is meant by the phrase Now all this was done that it might be fulfilled which was spoken c. i. e. by the doing of all this not yet to recite those grand signs and many gracious effects of it after to be declared it fell our that an antient prophecy was eminently fulfilled and this indeed in a high improved sense over and above that other vulgar sense which belonged to those words when they were delivered to Ahaz by God and wherein they had then been performed to him viz. as a sign that within the space of time wherein a virgin might marry and conceive and bring forth and the child come to the age of distinguishing good and evil Isai 7. 14 15 16. that is within very few years Rezin and Pekah his two great enemies should be brought low This observation of the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will often be made use of in the ensuing paraphrase without farther troubling the Reader with the account of the reason of it having here once done it This the Grammarians have expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That causal and That consequential the latter many times best rendred by so that though here the precedent words permit it not See note on c. 4. 14. d. These words in Isaiah had there a literall sense whither really to be then performed or only in vision it is not certain which is thus to be interpreted that the child given for a sign to Ahaz was to have this name imposed upon him Emmanuel which signifies God with us Not that that child then born in Isaiahs time should be God but as Gen. 22. 14. the place where God provided the Ram instead of Isaac is called Jehovah jireh God will see or provide which concludes not that the place was God or that the place should see but onely that that was to be a memorative of Gods seeing and providing so here that the imposition of this name upon the child should signifie as a sign given Ahaz to that purpose that God would afford him his peculiar presence and assistance against his enemies And so all is plain in the place of Isaiah as for the accommodation of it to this of the birth of Christ see note k. Only it must be added that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the right reading of the place then there is ae scheme of the sacred dialect discernible in it whereby they shall call is but a phrase for he
neither by Jerusalem for it is the city of the great King 36. Neither shalt thou swear by thy head because thou canst not make one haire white or black 37. But let your communication be Yea Yea Nay Nay for whatsoever is more then these cometh of evil Paraphrase 37. But let no more be used in your discourse but an affirmation and if need be an asseveration and so on the contrary when you deny any thing a negative and if the matter require some other addition of greater weight to expresse the seriousnesse of your speech but no kind of oath to back or confirm it For whatsoever is used above these necessary expressions and confirmations as any kind of oath used in discourse between men be it by the heaven the earth c. proceeds from some evil principle sometimes from your vainglorious humour delighting in such big-speaking founded in an opinion that fearing to sin is a poor-spirited thing sometimes from want of reverence to the name of God sometimes from the faithlesnesse of men but most commonly from the Devil that evil one who hath many snares to catch souls and insnare them in idolatry or errour or unbeleif and the use of the forementioned forms of swearing may tend to this end undiscernibly and besides the not observing exact truth in all our conversation which makes us not fit to be trusted without oaths and the incredulity of men that they will not beleive without them and so the pride and irreverence also are all the works of the Devil in which respect as also because there is no part of our sensitive appetite to which oaths doe properly afford any delight or pleasure the oaths that come from any one of these may be said to be from him especially all needlesse promissory oathes to which Christs speech especially belongs 38. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth Paraphrase 38. It is appointed in the Judiciall law of the Jews that he that wronged or maimed another shall himself suffer that very evil which he hath done to that other 39. But I say unto you that you note q resist not evil but whosoever shall smite thee on thy right cheek turn to him the other also Paraphrase 39. That you opposâ— not violence to the injurious man but on the contrary whosoever shall use thee con tumeliously bear it patiently as to turn the cheek signifies proverbially Lam. 3. 3 yea though the doing so seemeth to thee a likely means to bring the like upon thee another time In matters of such a light nature venture that rather then think of opposing violence unto it 40. And if any man will sue thee at the Law and take away thy note r coat let him have thy cloak also Paraphrase 40. And if by suit at law any one endeavour to rob thee of thy meaner or inner garment doe thou rather then oppose violence to his injustice venture the losing of thy upper better garment also 41. And whosoever shall compell thee to note s go a mile go with him twain Paraphrase 41. And whosoever shall make thee go and carry his burthens a little way doe thou again rather then permit thy passions to oppose violence to this injury or light invasion of thy liberty venture to suffer as much more 42. Give to him that asketh of thee and from him that would borrow of thee turn not thou away Paraphrase 42. Doe not thou disdainfully or loathingly turn away 43. Ye have heard that it hath been said Thou shalt love thy neighbour and hate thine enemy Paraphrase 43. 'T is true indeed that the precept of Moses concerning the kind-dealing of the Jews with other men extended not universally to all but peculiarly to their country-men or fâ—llowJews called the sons of thy people To others who were aliens and also enemies to them they were not bound to be kinde but against some viz. the seven Nations they were commanded to proceed hostilely 44. But I say unto you Love your enemies blesse them that curse you doe good to them that hate you and pray for them that despitefully use you and persecute you Paraphrase 44. Let your kindnesse be extended as the blessings of heaven even to enemies and injurious provokers in the same manner and measure as they doe ill to you doe ye good to them blessing obliging praying for them and making them no other returnes for all their virulencies hatreds and contumelious malicious behaviour toward you 45. That you may be the children of your Father which is in heaven for he maketh his Sun to rise on the note t evil and on the good and sendeth rain on the just and unjust Paraphrase 45. That so by imitating God you may approve your selves to be like him as children to a parent it being evident in him that he confines not his mercies to friends and good men but extends them to injurious provokers and grosse offenders as well as the pious lovers of him 46. For if ye love them which love you what reward have ye Doe not even the Publicans the same Paraphrase 46. For if ye have ordinary charity to them which have so to you do you deserve or have reason to expect any reward from God for so doing Why the worst sort of men in the world will doe so 47. And if ye salute your brethren only what doe note u you more then others Doe not even the Publicans so Paraphrase 47. And if ye abound in affection to Jewes only what doe you more then all the most vulgar men of the heathen world think themselves obliged to who kisse and embrace those that are nearest and dearest to them 48. Be ye therefore perfect even as your Father which is in heaven is perfect Paraphrase 48. Therefore of you Christians I require that you exercise your charity whether of the lowest or highest sort and extend it as farre as the mercy of God is extended viz. to enemies as well as friends Luke 6. 36. Annotations on S. MATTHEW Chap. V. V. 1. Disciples The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a scholar or learner that hath entred into any school of knowledge the relative to a Master or teacher And though the Twelve which were afterwards Apostles be ordinarily known by this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disciples by way of excellence yet doth it not from thence follow that those Twelve were the only Auditors of this Sermon or if they had been that the doctrine here preached belongs only to Apostles and their successors in the Church because those very Twelve were as yet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learners not Apostles till they were sent out to preach Mat. 10. 1. and after to govern and rule the Church in Christ's stead but rather the contrary c. 7. 28. where at the conclusion of this Sermon 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitudes of his Disciples or
b is by Suidas and the Scholiast of Aristophanes written with l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in Hesychius from whom Phavorinus ordinarily borrowes for so sure should it be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so this being the only place cited by Phavorinus and from him or with him observed by others 't is more possible that it was but a conjecture of that Grammarian and so of no more authority then such And therefore the proverbial speech among the Hebrews foremention'd the using of which was not extraordinary with Christ see Note on c. 10. i. to him probably unknown but to us made clear by their writings may remove all that difficulty the not discerning of which put him upon that bolder interpretation Mean while the application of that Proverb to the rich mans turning Christian or entring blisse is no farther to be extended then to signifie the greatnesse of the distance and so of the change or passage from one of these states to the other the rich mans trusts and joyes and confidences being so contrary to the Christians and so perfectly irreconcileable with them This is so farre affirm'd by Plato 5. de Leg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is impossible to be exceeding good and exceeding rich that Celsus the heathen enemy of Christ and Christians saith that this speech of Christs was but a corrupting of that speech of Platos See Orig. cont Cels l. 6. p. 294. V. 28. Regeneration The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly a new or second state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Grammarians 'T is used among the Pythagoreans for the return of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when that soul which was once in him that is dead comes back to life again in another body In sacred Writers 't is used agreeably for the resurrection whether that of the future being of body and soul or that which Christ is pleased to make preparative to it the spiritual proselytisme express'd by that phrase Tit. 3. 5. the change and renovation of the soul and affections in this life and as a token and signe of that work of Christs it is used for Baptisme that being born of water and the Holy Ghost Joh. 3. And so hath Phavorinus observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is set to signifie Holy baptisme see Note on Mat. 3. a. and Joh. 3. a. Farther yet and by the same Analogie it may signifie that second or new state that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isaiah that age to come that is the state of the Church under Christ or his spiritual kingdome beginning at the Resurrection of Christ and this either in respect of the beginning of it Christs Resurrection which is fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new birth of Christ or else in regard that all other things that is the generall disposall of all things in the Church are become new 2 Cor. 5. 27. the Gentiles received into the Church the Jewish Priesthood and ceremonies abolished c. If this last sense be here made use of then it will be most agreeable to the ordinary punctation of our printed Copies which set a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that have followed me and another again after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the regeneration severing the latter from the former and joyning it so with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall also sit c. that what is betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when the son of man shall sit on the throne of his glory shall be as in a Parenthesis to explicate what is meant by that time and what that in the regeneration signifies viz. when Christ shall be gone to heaven and all power in the Church solemnly enstated on him At which time they shall be placed in authority next unto him as the four and twenty Elders Rev. 4. 4. are next to him that sits in the midst upon the throne And thus that which is in these words here proposed to Peter and the rest of the Disciples by way of reward for following him will be exactly proportionable to that other promise in the same kind made to them in the person of S. Peter c. 16. 19. For the giving the keyes there was the enstating on them a power in the Church to which they were to succeed under and after him upon his Ascension which very thing is clearly express'd by sitting on seats and judging the twelve tribes The expression being taken from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief of the tribes among the Jewes who had a dignity inferior but in that circuit next to the Regall to which Christ was by his Ascension enthroned What this dignity and power was to be is discernible both by that place of the donation of the keyes and more particularly by that which c. 20. is added upon this very occasion There the sons of Zebedee or their Mother in their behalf having on this present promise of Christ built an expectation of some earthly greatnesse particularly of that so familiar among them of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief of the tribes thereupon they petition that they in the dispensing of these dignities among the Twelve might have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Judah and Joseph among the Jews the praeeminence above the rest of the Twelve whereupon Christ disabuses her and shewes them that they were no kind of secular advantages or such as would be very desirable to them which were likely to come in to them by this meanes see Power of keyes c. 5. § 13. c. By which answer of Christ to the Disciples reflecting on the dignity and office of Judge here mention'd it is in some degree evident what S. Augustine affirmeth that the judicature here spoken of is that in the Church of Christ Yet because it is by S. Paul also affirmed of the Saints that they shall judge the world 1 Cor. 6. 2. and because in S. Luke c. 22. 29. there is joyned herewith the eating and drinking at his table in his kingdome and because Mar. 10. 30. which is parallel to this beside the reward in this time this world there is mention of the world to come also and everlasting life therefore it will be most safe to interpret this judging here of the Apostles power in the Church of Christ yet so as may not exclude that future dignity also V. 29. Hundred-fold There is a saying in the Alcoran very agreeable to this Quiopes suas erogant in via Dei similes sunt grano quod septem spicas germinavit They that lay out their riches in the way of God are like a grain of corn which hath shot out seven stalks Now supposing every of those stalks or eares to have ten corns in it that will be the seventy-fold spoken of Mat. 13. But supposing fourteen or fifteen in each as in the most fruitful places and yeares it is then it amounts
eat rubbing them in their hands Paraphrase 1. In the morning of the day of Pentecost falling on a sabbath day by which conjunction that day became an high sabbath Christ passed through the corn-fields which were now full ripe this feast of Pentecost being called the feast of harvest Exod. 23. 16. and his disciples see Mat. 12. a. pluckt the eares of corn and eat of it 2. And certain of the Pharisees said unto them Why doe ye that which is not lawfull to doe on the sabbath daies Paraphrase 2. And the Pharisees question'd them saying Why doe you eat before the publick service which is not to be done on sabbath daies especially on such daies as this the feast of Pentecost See note on Mat. 12. a. 3. and Jesus answering said unto them Have ye not read so much as this what David did when himself was an hungred and they which were with him 4. How he went into the house of God and did take and eat the shew-bread and gave also to them that were with him which is not lawfull to eat but for the priests alone Paraphrase 3 4. And Jesus answered for the disciples by putting them in mind what David did in the like case that of hunger transgressing the law of holy things which is in like manner appliable to such transgressions as these on the sabbath daies 5. And he said unto them that The son of man is Lord also of the sabbath 6. And it came to to passe also on another sabbath that he entred into the synagogue and taught and there was a man whose right hand was withered 7. And the Scribes and Pharisees watched him whether he would heale on the sabbath day that they might find an accusation against him Paraphrase 7. observed him insidiously and at last asked him whether the working a cure on the sabbath day were lawfull or no Mat. 12. 10. 8. But he knew their thoughts and said to the man which had the withered hand Rise up and stand forth in the midst And he arose and stood forth Paraphrase 8. their designes of treachery see note on Mat. 15. e. and yet made no scruple to run the hazard rather then omit the working of that mercy 9. Then said Jesus unto them I will ask you one thing Is it lawfull on the sabbath daies to doe good or to doe evil to save life or to destroy it Paraphrase 9. And therefore said He that doth not an act of charity when there is need of it and he can doe it doth commit sinne and he that then doth not cure destroies I shall therefore ask you this question Which of these is the fittest employment for a sabbath day to cure or kill 10. And looking round about upon them all he said unto the man Stretch forth thy hand and he did so and his hand was restored whole as the other 11. And they were filled with madnesse and communed one with another what they might doe to Jesus Paraphrase 11. Senslesse anger or rage and consulted together 12. And it came to passe in those daies that he went out into a mountain to pray and continued all night in note b prayer to God Paraphrase 12. at that time or then he betook himself see note on c. 1. m. to a mountain to pray and continued all night in an house of prayer or oratory used to that purpose for the service of God to which men resorted to pray 13. And when it was day he called unto him his disciples and of them he chose twelve whom also he named note c Apostles Paraphrase 13. his followers that received the faith and attended his preaching and of them he chose twelve to be constant attendants and these were the men to whom after he left his power at his parting from the world Joh 20. 21. and gave them Commission to plant and rule the Church and then named them Apostles as Governours sent by commission by him 14. Simon whom he also named Peter and Andrew his brother James and John Philip and Bartholomew Paraphrase 14. Cephas which in Syriack signifies a stone 15. Matthew and Thomas James the son of Alpheus and Simon called Zelotes 16. And Judas the brother of James and Judas Iscariot which also was the traitor 17. And he came down with them and stood in the plain and the company of his disciples and a great multitude of People out of all Judaea and Jerusalem and from the sea coast of Tyre and Sidon which came to hear him and to be healed of their diseases 18. And they that were vexed with unclean spirits and they were healed Paraphrase 18. that being possess'd by the devils were brought into any disease by them 19. And the whole multitude sought to touch him for there went virtue out of him and healed them all Paraphrase 19. because by vertue of any bare touch of his cures were conveyed to all that needed them 20. And he lifted up his eyes on his disciples and said note d Blessed are ye poor for yours is the Kingdome of God Paraphrase 20. ye lowly humble-minded men and such as can be content to be poore when call'd to it for you are the men to whom the Gospel peculiarly belongs 21. Blessed are ye that hunger now for ye shall be filled Blessed are ye that weep now for ye shall laugh Paraphrase 21. that in this life have an earnest desire after the righteousnesse which is not attain'd to perfectly till another for the time shall come wherein ye shall be satisfied abundantly 22. Blessed are ye when men shall hate you and when they shall note e separate you from their company and shall reproach you and cast out your name as evil for the son of man's sake Paraphrase 22. excommunicate and anathematize you as notorious offenders 23. Rejoyce ye in that day and leap for joy for behold your reward is great in heaven for in the like manner did their fathers unto the prophets 24. But woe unto you that are rich for you have received your consolation Paraphrase 24. the wealth and great prosperities of this world are a sad presage to those which doe not use them Christianly For all the good things or matters of comfort that belong to them they receive in this life 25. Woe unto you that are full for ye shall hunger Woe unto you that laugh now for ye shall mourn and weep Paraphrase 25. All the worldlings present plenty will end in famine and misery All their jollity in weeping and gnashing of teeth 26. Woe unto you when all men shall speak well of you for so did their fathers to the false prophets Paraphrase 26. Even a good reputation when it is popular and generall the universall applause of the men of this world is a very ill signe and that which hath been generally the false not the true prophets portion 27. But I say unto you which heare Love your enemies doe good to them which hate you 28.
also appears what Faith it is which is look'd on by Christ as so highly necessary even that which is here express'd by feeding on this spirituall food not only eating but digesting and turning it into the nourishment of our soules such a believing the doctrine of Christ as hath present influence on our lives obeying not only understanding his commands embracing his promises upon the terms on which they are made undertaking the performance of the condition of them and not only assenting to the truth of them And so for the humility of his life and the charity and zeale to the good of mens soules and the constancy and courage of his death and the charity so great as to lay down his life even for enemies to transcribe and practise that also This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat the flesh of the son of man and to drink his blood and without this we have no life in us V. 55. Indeed One principall notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been formerly explained see Note on Lu. 16. a. to signifie truly valuable or durable or truly valuable because it is durable and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true meat or truly meat is explained to be the bread of life v. 48. that on which he that feeds shall live for ever so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that endures for ever v. 27. and opposite to Manna on which they that feed die v. 49. And this 1. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly noteth some speciall eminency wherein any attribute belongs to the subject and when it is applied to resemblances it then signifies that which is spoken of to be more eminently that by which 't is resembled then that it self is As I am the true vine that is A vine by bearing grapes which yield wine which makes glad the heart of man is not neer so able and proper to refresh a thirsty person as I am as my commands and promises are So S. John of Christ c. 1. 9. that he is the true light that is the most excellent So Heb. 8. 2. Heaven is the true tabernacle that of which the Tabernacle was but a dark and poor resemblance and so this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true bread v. 32. and truly meat here that is more nutritive and strengthning and comforting then meat and bread is 2 dly in respect of the particular matter to which 't is here applied viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that which feeds one for an houre or a day and enlargeth his life but so long being not truly food not worthy to be so called at least not so in comparison with that which keeps him alive so as life is adequately opposite to death that is forever And so with us the word false signifies fading transitory that which will faile us when it were most of advantage for us to receive benefit by it CHAP. VII 1. AFter these things Jesus walked in Galilee for he would not walk in Jury because the Jewes sought to kill him Paraphrase 1. went about preaching through the cities of Galilee where he rather chose to doe it then in Judea because the rulers of the Jewes those of the Sanhedrim at Jerusalem sought for some advantage or occasion to put him to death 2. Now the Jewes feast of tabernacles was at hand 3. His brethren therefore said unto him Depart hence and goe into Judea that thy disciples also may see the works that thou doest Paraphrase 3. On this occasion his kindred v. 5. said unto him Goe into Judea again that the many which were wont to follow thee there may see the miracles which thou doest 4. For there is no man that doth any thing in secret and he himself seeketh to note a be known openly If thou doe these things shew thy self to the world Paraphrase 4. For whosoever would gain an authority among the people in any reason must not doe his miracles privately therefore what ever thou doest doe it in Judea as publickly as thou canst 5. For neither did his brethren believe in him Paraphrase 5. This they said as not believing on him but either suspecting the truth of his miracles or else desiring that he would doe that which might acquire him that authority which they conceived him to pretend to 6. Then Jesus said unto them My time is not yet come but your time is alwaies ready 7. The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil Paraphrase 6 7. Jesus therefore to rectifie this mistake of theirs saith unto them T is not yet fit for me to be so publick because the doctrine that I teach is contrary and odious to the world or the present prevailing power of the Jewes You may appear wheresoever you will being not under any such hatred by any thing that you doe or teach as I am sure to be among the Pharisees and chief of the Jewes 8. Goe ye up to this feast I goe not yet up unto this feast for my time is not not yet full come Paraphrase 8. You may go up to Jerusalem to the feast as publickly as you please but I shall not go yet when you go or with you because my time of going up in such a publick capacity v. 10. is not yet come 9. When he had said these words unto them he abode still in Galilee Paraphrase 9. And accordingly he stayed a while after the rest of his kindred in the place where he now abode 10. But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret Paraphrase 10. Soon after his kindred were gone he also followed but more privately with small company attending him lest he should stirre up the jealousie of the Sanhedrim 11. Then the Jewes sought him at the feast and said Where is he 12. And there was much murmuring among the people concerning him for some said He is a good man others said Nay but he deceiveth the people Paraphrase 12. disputing arguing among them some affirming him to be an upright man and one that taught the truth others denied and said that he was a false prophet and seduced the people 13. Howbeit no man spake openly of him for fear of the Jewes Paraphrase 13. by way of oration to the people see note a. either for him or against him because the people were so divided in their opinions about him that either speaking for him or against him would have been perilous 14. Now about the midst of the feast Jesus went up into the Temple and taught Paraphrase 14. Now on some middle day of the feast on one of the eight dayes of which the feast consisted but neither on the first nor the last of them v. 37. 15. And the Jewes marvailed saying How knoweth this man letters having never learned Paraphrase 15. How comes he
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.
shall forsake the commandements of the law thou shalt be strong and shalt strike them on the heel and inflict sickness upon them V. 9. Company with fornicators What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether only interdicting Ecclesiastical assemblies or farther excluding from civil commerce is a matter of some question In favour of the former of these we may here observe one thing in the Context that 't is somewhat which the Apostle had before these words written to them about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I wrote to you in an Epistle where there is no enforcing reason to conclude that the Apostle referrs to some former Epistle of his not now extant nor anciently mentioned by any the words being very capable of this other rendring that in this Epistle he had so written to them and so he did v. 2. of this Chap. Just as Gal. 1. 9. As we have before said even now again I say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before said looking no farther off then to the eighth verse immediately precedent where that was said that v. 9. is repeated by him As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but now I have written v. 11. which may seem to oppose this to some former Epistle there is no force in that For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now is not alwaies a note of time but as 't is ordinary amongst us of transition thus When I wrote to you not to converse with fornicators I meant not the heathen fornicators but I wrote to you onely in reference to the Christian professors guilty of those sinnes But whether this be so or no yet 't is apparent that v. 11. which referres undoubtedly to this Epistle the same phrase is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to converse with them which will therefore make it reasonable to explain this phrase by that which is mention'd v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removing the offender from among them which is the ordinary phrase for Excommunication see Note c. and the brief of the sentence set down v. 3 4 5. I have judged c. and then there will be no necessity of extending it any farther then to not joyning with such an one in sacred meetings excommunicating delivering up to Satan and so 2 Thess 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no fellowship with him that he may be ashamed may referre to these censures of the Church inflicted on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient or refractary there But then a second circumstance in the Context will be observable that v. 11. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is repeated again there is added to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to eat with such an one This is indeed more likely to belong to the interdicting all familiarity of civil commerce and the rather because the Jewes thought it unlawfull to eat with the Samaritans Publicans and sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will have nothing to doe with such and Why eateth your Master with such say they to Christ's disciples and a special example we have of it 3 Macc. where speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desertors apostates from their Law by any notorious breach 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they expressed a detestation of them judged them as enemies of the nation and denied them the civility of common commerce and good usage and the same is called afterward in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a separating from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be corruptly and without sense read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aversation and expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they appeared enemies to them And 't is certain that the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first degree of Excommunication being a separation or remotion ad quatuor passus not suffering any man to come within four paces of him that was under that censure was an interdiction of civil familiar converse or of eating with him And for this there is one farther argument from ver 10. For if he had meant only Church-assemblies the caution he there interposeth of not extending it to Heathens had been superfluous since they who never were within their communion could not be ejected out of it And so again the reason he gives for their converse with them for else they must needs goe out of the world seems to denote a civil commerce which is here interdicted It is true indeed that the not-eating with the Fornicator may be also applied no farther then to sacred converse and accordingly the words may be thus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 including what is between in a parenthesis not to joyn nor eat with such a man for in those they eat together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Jude v. 12. feasting together in their agapa the common suppers that accompanied the Sacrament in this Epistle chap. 11. 20. and when fornicators c. were received or admitted there S. Jude calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots in their feasts unfit to be present there as blemished sacrifices to be offered to God And if there be any more then this meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not eating with them it must probably relate to the particular case of the Church of Corinth at that time as being then torne asunder with schismes ch 3. 4. ch 11. 1 8. in which case the censures of the Church being neglected ch 11. 31. and so here v. 2. the Apostle might think fit to prescribe to private Christians this method of shewing their dislikes by avoiding all civill commerce or familiarity with noâ—orious offenders and that the rather in respect of the scandal of such sinnes that being not practised by the Gentiles there but detested by them v. 1. could not be committed by Christians among them without bringing great reproach on Christianity And that would not be removed by exclusion from sacred meetings which could not be visible to the Infidels and therefore might fitly be provided for by this separation from familiar converse or society an expression of a clear detestation of so foul facts And so 't is possible the Apostle might designe his exhortation Rom. 16. 17. to mark such as cause divisions c. among them and avoid them and 2 Thess 3. 14. to note him that obeys not S. Paul's orders by Epistle and have no company with him as a direction not onely for the publick censures in a quiet Church where they may be seasonably exercised but also what private Christians were to doe for the discountenancing of offenders in case of schisme and of either the neglect or unefficaciousnesse of the censures of the Church And to that also may be applied that of Christ Mat. 18. 17. Let him be to thee an heathen and a publican it being in this case reasonable for private Christians to restrain themselves towards those who resist all fraternal methods of charity
on the Jews and others to destroy the obdurate and rescue the believers I shall not need to say much to you 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night Paraphrase 2. For this hath been oft told you that as it is not now farre off so when it comes it shall come on a suddain Mat. 24. 27 and 42. Luk. 17. 27. see 2 Pet. 3. 10. and this not onely in Judaea but in other places where the obdurate Jews and Gnosticks shall be see Mat. 24. 28. and continue to persecute the Christians 3. For when they shall say Peace and safety then suddain destruction cometh upon them as travail upon a woman with child and they shall not escape Paraphrase 3. For as in the still and quiet part of the night when men are fast asleep the thief comes v. 4. and Joel 2. 9. and by the windows enters into and rifles the house so when they are most secure persecuting the Christians in the bitterest manner without all fear then shall this ruine come upon them on the suddain as pangs and throes of child-birth doe on a woman for suddainness and for sharpness much like them and there shal be no more possibility for them to escape then there is for a woman in that condition to escape those pains 4. But ye brethren are not in darkness that that day should overtake you as a thief Paraphrase 4. But ye my brethren are not so ill instructed nor are your actions and lives such as that this danger should thus surprize you unawares 5. Ye are all the children of light and the children of the day we are not of the night nor of darknesse Paraphrase 5. Your profession engages you to such practices wherein if you live constant none of these evils can befall you 6. Therefore let us not sleep as doe others but let us watch and be sober Paraphrase 6. And this is an obligation on you that ye be not by company and enticement of others drawn to any of their evil waies 7. For they that sleep sleep in the night and they that be drunken are drunken in the night Paraphrase 7. For it is negligence and voluptuousnesse that is likely to betray men to this destruction that comes as a thief in the night these being those deeds of darkness which are to be thus punished 8. But let us who are of the day be fober putting on the breast-plate of faith and love and for an helmet the hope of salvation Paraphrase 8. But we Christians let us keep out of all these and to secure us from the temptations that may invite us to them let our constant adherence to Christ and that love of him that casts out fear of persecution supply the place of a breast-plate to us and the stedfast assurance and confidence of our present rescue and deliverance if we adhere to Christ and especially of our eternal reward from Christ let that supply the place of an helmet to secure our heads to confirm us in the truth against all heretical corruptions that may solicite our judgments 9. For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ Paraphrase 9. For of this be sure that this great judgment which is now a coming is not designed by God against the pure constant Christians but upon their enemies and persecutors nor for such as we are to be destroyed but to be delivered by that means 10. Who died for us that whether we wake or sleep we should note b live together with him Paraphrase 10. For he that died on purpose to bring us to good life to redeem us from all iniquiry will certainly preserve and secure those that are thus redeemed that live those lives which he requires and adhere constant to his commandements and therefore for us without the help of our worldly providences he will certainly secure us preserve these lives of ours so long as he sees that best for us and that most remarkably at this time in destroying the persecutors rescuing the persecuted and in another world preserving us to eternal life 11. Wherefore comfort your selves together and edifie one another even as also ye doe Paraphrase 11. And therefore continue I pray to encourage confirm one another as already ye doe in this matter 12. And we beseech you brethren to know them which labour among you and note c are over you in the Lord and admonish you Paraphrase 12. One thing it is needfull for me here to interpose that ye pay all due respects to the Bishops of your several Churches that belong to this Metropolis and so all others through all Macedonia and all others that are employed for your spiritual good 13. And to esteem them very highly in love for their works sake And be at peace among your selves Paraphrase 13. And to pay them as great a respect as is possible for the pains that they have taken among you And then to that I must adde this exhortation that one with another ye live in perfect unity and peace 14. Now we exhort you brethren warn them that are note d unruly comfort the feeble-minded support the weak be patient toward all men Paraphrase 14. And for the preserving your Churches from the inrodes of schismaticks and hereticks the Gnosticks of whom you are in greatest danger first be carefull when you see any man forsake his station grow idle forsake his work to proceed with such a man according to Christ's rule Mat. 18. 15. and so first to admonish him of his fault and never leave till ye have reduced him for this idlenesse is an ill symptome secondly be as carefull to encourage the fearfull that may be in danger to be wrought on by the sharpnesse of persecutions thirdly those that are ready to fall hold up as well as you can and fourthly those that are fallen deal as gently with them as is possible that ye may restore them Gal. 6. 1. 15. See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men Paraphrase 15. And be sure that they that are injured or persecuted doe not think of avenging themselves Rom. 12. 19. but doe as much good both to your fellow-Christians and to your enemies and all without exception as is possible 16. Rejoice evermore Paraphrase 16. Rejoice in time of persecution in adversity as well as prosperity Phil. 4. 5. 17. Pray without ceasing Paraphrase 17. Not omitting the frequent constant times of prayer as oft as they return as continual sorrow Rom. 9. 2. is not that which is never discontinued in the act but that which hath constant frequent returns to him though sometimes intermitted 18. In every thing give thanks for this is the will of God in Christ Jesus concerning you Paraphrase 18. And in adversity as well as prosperity continue your acknowledgments of God's goodnesse
ensignes of the standards of Israel meaning thereby four Apostles that were present at the Council at Jerusalem Act. 15. and that had most especially reference to the Jewes which were the people on whom this judicature was to passe and those had many eyes before and behind see Note l. that is the gifts of prophecie and also of interpreting the scriptures of the Old Testament the first looking forward the other backward 7. And the note h first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle Paraphrase 7. And the four ensignes were as they were in Ezechiel c. 1. the images of a lion and an oxe and a man and an eagle which may by way of hieroglyphick fit enough for a vision all of them put together set out that title of God of slow to anger and swift to mercy and so represent him as he is in his dealing with these Jewes whom he was now about to judge having warned them by the Prophets by Christ by the Apostles and the converted Jewes in Asia by the Epistle to the Churches ch 1. 2 3. before he proceeds to judgment against them and when he doth so wonderfully delivering the penitent believers out of that destruction 8. And the four beasts had each of them note i six wings about him and they were full of eyes within and they rest not day and night saying Holy holy holy Lord God almighty which was and is and is to come Paraphrase 8. And the bearers of these four standards had each of them six wings like Seraphims Isa 6. 2. with two of them covering the face with two the feet or secret parts and with two flying noting the humility chastity love or zeal in Gods service that was remarkable in these in opposition to the contrary in those which should now be judged especially the Gnostick Judaizers and were full of eyes as before v. 6. behind and before in respect of their understanding of the prophecies and types of the Old Testament and their gifts of prophecie given them by God and they labour incessantly for the advancement of God's glory and the kingdome of Christ and evidencing to unbelievers their approaching ruine and to believers God's fidelity in making good his promise to them in delivering them and destroying their enemies 9. And when those beasts gave glory and honour and thanks to him that sat on the throne who liveth for ever and ever 10. The four and twenty Elders fell down before him that sat on the throne and worshipped him that liveth for ever and ever and cast their crowns before the throne saying 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Paraphrase 9 10 11. And while they did so the Bishops of the Christian Church in Judaea did adoration to God acknowledging his fidelity and infinite power from whom they have receiv'd all and therefore are in all reason to employ all to his service and to depend and trust on him in the midst of all dangers as on a faithfull creatour 1 Pet. 4. 19. see Act. 4. 24 30. Annotations on the Revelation Chap. IV. V. 1. I looked The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be taken in the ordinary notion of seeing looking or beholding but in that so solemn among the Prophets of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence their prophecies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vision and each prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seer and so 't is generally taken in this book and is best explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the Spirit ch 1. 10. This joined here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes either a distant matter or a distant Vision from the former and having no Accusative case after to restrain it it is a general title belonging to the whole passage after it as farre as that Vision goes For it hath formerly been said that these Visions were delivered at several times see the Praemonition At what distance or space one from another or in what order distinctly they were received it is uncertain save only that they were not before Claudius nor after Domitian But for the completion there is no necessity that that should begin at the end of the completion of the former that is that the destruction of the Jews here represented in this Vision should not commence till after the judgement threatned ch 2. 3. to the Churches as it might be conceived to doe if the whole book were but one continued Vision it being very possible that that which should first come to passe might by God be chosen to be matter of a second Vision nay that the same thing might be severally represented by God and so made the matter of several Visions V. 2. One sat on the throne Who this person is which is here in Vision brought in sitting upon the throne will be best understood by those that sit upon the four and twenty thrones round about him ver 4. That God the Father coming to judgment and his saints as assessors about him are meant by the representation there is no doubt The whole question is who they are which are here used to represent and signifie these And it might be thought to be the head of the Sanhedrim at Jerusalem or some other Consistory which thus sat in council the head in the midst in a chair or throne and the members chief Priests Elders and Doctors of the Law on each side of him in so many chairs also But the number of the assessors here will not then agree to it there being then 70 persons in the Sanhedrim and 23 in the lesser Consistories And though perhaps the Elders in the Sanhedrim made up that number of 24 yet there were chief Priests and Doctors of the Law which sat in the Sanhedrim as well as they But if we applie it to the Christian Church which hath much of likenesse with and seems to have been copied out from that pattern of the Jewish Sanhedrim but differs from it in some lesse weighty inconsiderable circumstances such is the number of assessors then it will accord very well And the first constitution of this Church being at Jerusalem and that place being nearly concerned in the judicature which is here represented and James the first Bishop there being by them put to death and that a special ingredient in their destruction saith Josephus and Eusebius that place will in all probability be the scene of this representation and the Christian Bishop thereof will be he that here sitteth upon the throne or Bishop's chair this Bishop sitting in council as Act. 15. we know he was and with him the Apostles those that were at Jerusalem and the Bishops of all Judaea the Bishop of
lawful Superiours rather then suffer under them Now as God hath in the fifth Commandement of the Decalogue commanded obedience and in the Psalmist and in the Sermon on the mount meeknesse with the promise of temporal blessings so here doth he deterre from resistance or rebellion even against persecuting Emperors by denouncing of temporal judgments of an higher nature then those which by that means any man desireth or attempteth to avoid He that goeth about to deliver those conquer'd Captives out of the Emperors hands out of his oppressions or persecutions shall do them no good but shall himself be justly punish'd by him by the righteous judgment of God who loves not thus to be assisted any more than Christ by S. Peter's sword against his enemies but denounces as there in the Gospel so here perishing by the sword against him that thus useth the sword against a lawful Superiour though acting wickedly against Christ or Christianity And so the onely Christian weapons against persecuting Princes are demonstrated to be Patience and Faith enduring meekly what comes from them and referring our cause to God only And by these means so necessary for every Christian to observe v. 9. hath Christianity ever flourished by none other V. 11. Another beast What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other or second beast signified in this Vision is determinable by the consequents v. 13 14. thus far that it must denote some one or more Sorcerers or Magicians to whom it is peculiar to do the great wonders to make fire come down from heaven v. 13. to deceive by means of those miracles which he hath power to doe before the beast Of this therefore so signally set down there can be no place of question nor consequently that these sorcerers were Heathens being by the Devil made use of to support and advance Heathenisme and Idolatry This appears 1. by his speaking like the Dragon that is the Devil see Note b. 2 dly by his exercising all the power of the first beast before him that is assisting of the heathen worship v. 1. whose deadly wound was cured that is which was newly restored to a flourishing condition again by Domitian's re-edifying of the Capitol see Note b. 3 dly by his commanding to make an image to the beast v. 4. which must be again the advancing of heathen worship and so the giving breath to the image as shall anone appear It is therefore most reasonable to interpret this second beast of Apollonius Tyaneus that did such feats at this point of time and was the person whose life is so solemnly written by Philostratus and his miracles by Hierocles compared with and preferred before Christs that he cannot be look'd on as a person too mean to be thus represented in this Vision But this not so as to confine it to his person for Christ himself is oft not the person of Christ but he and his followers the Christians together but to comprehend also the Magicians Sorcerers Augurs heathen Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that divined by the entrails of beasts flying of birds the whole sort and profession of these For that it belongs not to Simon Magus and his followers Menander and Basilides c. though they were all Sorcerers appears 1. because Simon was worship'd in time of Claudius and though in Nero's reign he came a second time to Rome yet he was then worsted and destroyed by the Apostles S. Peter and S. Paul and the Christian religion advanced by that means not Heathenisme as here it is and 2 dly the contexture of these Visions other characters in the former part of this chapter determine this of the second beast to Domitian's and not to Nero's time and for Menander and Basilides c. they kept taught in Palaestine Aegypt and Syria whereas this second beast must have a larger influence that particularly on heathen Rome and the heathen worship there denoted by the first beast whose deadly wound had been cured And for the confirming of this interpretation it is to be observed what is most evident that this second beast and the false prophet c. 19 20. had the same designe For as here the second beast doth his miracles before the first v. 12. commands to make an image to the beast v. 14. causeth them to take the mark of the beast upon them v. 16. so there the false prophet had done his signes before the beast by which he had deceived those that received the mark of the beast and worship'd his image And that there the false prophet signifies the heathen diviners that foretold out of the Oracles of the Sibyls c. will appear c. 16. 13 14. Note g. This being thus evinced that this whole sort of deceivers who by their arts were serviceable to the confirmation of heathen Idolatry are denoted represented by the second beast the several phrases in this Vision parts of the representation will be very intelligible as will appear in the following Notes Ib. Two horns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horns in the Scripture most commonly signifie power or strength because the horns of beasts being their weapons their power of defending themselves or hurting others doth most properly consist in them see Note on Luk. 1. n. And though it be here the horns of a lamb which is no strong or formidable beast yet still the horns of the lamb or sheep are the only strength which that creature hath and horns cannot properly signifie any thing else but strength As for the whole phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two horns like unto a or the lamb it must be interpreted by analogie with what we read ch 5. 6. There Christ having been slain risen again install'd in his regal power is represented by a lamb having seven horns which are the denotation of his several branches of power usefull to him for the subduing his enemies And so here of this second beast it is said that it hath two horns like the lamb that is this lamb before described ch 5. in like manner as the beasts speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Dragon referres to the Dragon v. 2 4. And though the demonstrative article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not prefix'd yet that is so ordinarily left out in all Writers when it must be retained in the sense that no objection can be drawn from thence This then being thus farre clear it remains only to enquire what acts of power are here meant by the two horns And 1. it must be resolved that they are two such as are like two of Christ's for that is concluded from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the lamb Of which number as the power of miracles and of prophecie are certainly two so there is great reason here from the Context to resolve these to be the two that are here meant For it being already cleared that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horns signifie powers two powers
partaker of the promises to his seed remission of sins and justification see v. 24. 18. Boast not against the branches but if thou boast thou bearest not the root but the root thee Paraphrase 18. Do not thou triumph over them and for those of them that have received the faith but stand zealously for their ceremonies of the Mosaicall Law do not thou despise or reject them for that or if thou be apt to doe so then for thy humiliation remember that Abraham being the root from which the Jews naturally spring and the Gentiles only graffed in you being now but branches at most and not the naturall seed of Abraham must not think higher of your selves then of Abraham and that naturall seed of his all Christian Jews that lineally descend from him and by being believers partake of his faith also as well as of his flesh See c. 14. 1. 19. Thou wilt say then The branches were taken off that I might be graffed in Paraphrase 19. Or if thou that art a Gentile shalt for the magnifying thy self and despising the Jew think fit to pretend that the Jews were rejected on purpose that the Gentiles might be taken in in their stead 20. Well because of unbelief they were broken off and thou standest by faith Be not high-minded but fear Paraphrase 20. The answer to such is ready that if this be true yet there is little matter of security or boasting for them for 't was their pride and contumacy and infidelity that provoked God v. 21. to break them off and 't is thy faith by which thou wert received and still continuest in and if thou become guilty of the same sins thou art to expect the like fate with them and therefore art not to boast of thy condition which is quite contrary to the nature of justification by faith for that is not founded in any merit of thine but only upon the promise of God through Christ to accept thee upon thy repentance and sincere reformation and practice of Christian virtues of which humility and charity are the chief and those most contrary to boasting over and despising of other men but with all humility to work out thine own salvation 21. For if God spared not the naturall branches take heed lest he also spare not thee Paraphrase 21. For if God proceeded with so much severity against his owne people the Jews ye are in reason to expect no lesse severity to you Gentiles if ye do not obey the Gospell and live regularly according to the dictates of Christ 22. Behold therefore the goodnesse and severity of God on them which fell severity but towards thee goodnesse if thou continue in his goodnesse otherwise thou shalt also be cut off Paraphrase 22. Two things then there are in this matter most visisible and remarkable the abundant kindnesse of God and withall his severity severity on the Jews that stand out contumaciously against the faith of Christ but infinite mercy on the Gentiles if they make that use of his mercy afforded them which is fit if having received they obey the Gospell and walk worthy of it for otherwise they must expect severity also 23. And they also if they abide not still in unbelief shall be graffed in for God is able to graffe them in again Paraphrase 23. And so likewise nothing can keep the Jewes in this state of rejection or excision but their wilfull continuing in unbelief which when they break off God can and certainly will receive them in again 24. For if thou wert cut out of the Olive tree which is wild by nature and wert graffed contrary to nature into a good Olive tree how much more shall these which be the naturall branches be graffed into their own Olive tree Paraphrase 24. For if ye Gentiles which were a kinde of wild Olive branch were taken off from the wildness naturall to you and ingraffed into the stock of Abraham received into the Church graffed into the stock of a good Olive tree from which the Jews were cut off which is not only against the custome see note on 1 Cor. 11. f. of the Jews grounded on Lev. 19. 19. who use not to graffe one tree upon another of another kind but more generally against what could be expected in reason and against all laws of graffing for First the good Olive being the fattest of trees admitts no ingraffing graffs will not prosper in any fat tree or stock no Olive graffe prospers unless it be in an hungry stock Secondly no graffe converts into the nature or quality of the stock but still reteines its own and therefore Thirdly men alwaies graff a good fruit into a wild an apple into a crab c. they never graffe a wild fruit into a good one how much more shall the Jews which are branches of this stock and of the same kinde branches of that very tree into which you Gentiles are now ingraffed be now if they shall yet believe graffed in also according to that custome of graffing most ordinary among the Jews to graffe one tree upon another of the same kinde 25. For I would not brethren that ye should be ignorant of this mystery lest ye should be wise in your own conceits that blindnesse in part is hapned to Israel untill the fulnesse of the Gentiles be come in Paraphrase 25. For I shall declare this mystery to you this great secret of God's providence which may keep the Gentiles from being proud v. 18. 20. viz. that a great part of the people of the Jews are now at this present become blinde and that that is made use of by God that by occasion of that the Gospell may by departing a while from them be preached to and received by the generality of the Gentiles and they compacted into Christian Churches and this in very mercy to those Jews that they by seeing the Gentiles believe might at length be provoked to do so too by way of emulation v. 11 and 31. 26. And so all Israel shall be saved as it is written There shall come out of Sion the deliverer and shall note e turn away ungodlinesse from Jacob. Paraphrase 26. And so all the true children of Abraham Jews and heathens both but particularly the remnant of the Jews shall come in and repent and believe in Christ and this agreeably to that prophecy Isa 59. 20. There shall come to Sion a redeemer some powerfull means shall be used to bring the Jews to repentance and reformation of their impieties or a deliverer to them that turn from iniquities in Jacob who shall rescue all the penitent believing Jews from the approaching evills 27. For this is my covenant unto them when I shall take away their sins Paraphrase 27. And so by this means God's covenant shall be made good to them in bringing them to reformation and amendment and then accepting and pardoning as many as shall come in after all this 28. As concerning the Gospell
they are enemies for your sakes but as touching the election they are beloved for the fathers sakes Paraphrase 28. 'T is true indeed and observable to you Gentiles that in respect of the present preaching of the Gospell they are now laid aside as persons utterly rejected on purpose that ye may receive the benefit of it The Apostles having preach'd throughout all their cities and succeeded so ill among them are now departed to you Gentiles and have given them over but yet for as many of them as any means will bring in in respect of the promises made to that people for Abraham's sake see note on 1 Pet. 2. b. and the speciall favour of God to them they are still so farre loved by God that if they will come in and be capable they shall be received by him and to that end this dispensation of mercy and providence the calling and converting the Gentiles is now made use of as the last and onely probable means to work on the Jewes v. 11 14. 29. For the gifts and calling of God are without repentance Paraphrase 29. For God's speciall favours allowed to this people and his promises made to their fathers are such as that he will never change or repent of them v. 1. and consequently will still make them good to them upon their repentance and to that end doth in his providence use a most excellent way to bring the obdurate Jewes to repentance by shewing them the issue of the Gospell among the Gentiles that that may provoke them by way of emulation not to fall short of such heathens whom they have so long despised 30. For as ye in times past have not believed God yet have now obtained mercy through their unbelief Paraphrase 30. For as ye Gentiles having gone on in a long course of Idolatry have now upon the Jewes rejecting the Gospell had the Gospell preach'd to you 31. Even so have these also now not believed that through your mercy they also might attain mercy Paraphrase 31. So the Jewes of this age having been conâ—umacious and from whose disobedience it is that this mercy hath come to the Gentiles shall by this very means this mercy upon you in suffering the Gospell to be preach'd to you reap some considerable benefit also viz. be stirr'd by emulation to look after the Gospell thus believed on by the Gentiles and count it a shame to them a people so favoured by God if they be not as wise or pious as the Gentiles which from their Idolatry they now behold to come in and believe on God 32. For God hath concluded them all under unbelief that he might have mercy upon all Paraphrase 32. All this serves to illustrate the grace and mercy of God both to Jewes and Gentiles that both may attain salvation by his grace without which neither of them can be saved For God hath permitted the Gentiles first and now the Jewes and all sorts of men to wallow in disobedience and contumacy that by that means he might reduce both The Gentiles being Idolaters had Christ preached to them which was occasion'd by the Jewes rejecting of him for thereupon the Apostles left them and preached to the Gentiles The Jewes thus contumacious see the Gentiles believe in Christ and receive the Holy Ghost Act. 10. and are in any reason by that means to be stirr'd up to emulation not to be behinde them in piety that so many of them may come in and believe on Christ and so by this means thus wisely disposed by God God hath fulfill'd his great counsell of goodnesse toward all in shewing undeserved mercy upon each of them Jewes as well as Gentiles 33. O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgments and his wayes past finding out Paraphrase 33. O the depth of the abundant goodnesse of God in bearing the contumacy of the Gentiles first and then of the Jewes and of his wisedome in making the desertion of the Jewes a means of calling the Gentiles and of his knowledg in knowing how probably to-work upon the most obstinate Jewes viz. by envy and emulation toward the Gentiles as also by those heavy calamities that according to Christs prediction fell upon them see note e. how unsearchable are his determinations and how admirable his wayes of bringing them to passe 34. For who hath known the mind of the Lord or who hath been his counsellor Paraphrase 34. According to that of Isa 40. 13. that his ways are in wisdome so much above ours that no thoughts of ours are fit in any degree to be taken into counsell with him It is impossible all the men upon the earth could have foreseen these methods or ever have thought to have advised them 35. Or who hath first given to him and it shall be recompensed to him again Paraphrase 35. And the justice is such also that no man can speak any thing against the equality of his proceedings herein for first 't is a matter of meer bounty and goodnesse and every man may with his own doe what he lists no man can claim any thing that hath not been allow'd him and therefore there can be nothing of injustice objected to him if others have been more bountifully treated and yet farther secondly the Jewes themselves thus deserted of God have their wayes of mercy also if they doe observe it 36. For of him and through him and to him are all things to whom be glory for ever Amen Paraphrase 36. For the whole dispensation of grace calling and salvation both of Jewes and Gentiles is to be imputed to God's free undeserved mercy the mercy of the call is from him all good is received by him and the honour of all belongs unto him and therefore to him be ascribed all the glory of this and all other things for ever and ever Amen The summe then of this Chapter being the setting forth the great mercy and wisdome of God toward Jewes and Gentiles but particularly toward the Jewes who though for their crucifying of Christ and contumacy against the Spirit in the preaching of the Apostles they were so farre forsaken as that leaving them the Apostles departed to the Gentiles yet were by way of rebound benefitted by this preaching to the Gentiles provoked to emulation by the multitude of the converted Gentiles and so themselves brought to believe also great multitudes of them is said to be a great mystery v. 25. and so intimated again v. 33. c. and seems to be the very doctrine to which S. Peter refers 2 Pet. 3. 15. concerning God's longanimity deferring and delaying his execution on his enemies foretold Mat. 24. on purpose that as many Jewes as possibly might should before that be brought in to believe and so escape their parts in that judgment This is the plain meaning of what S. Peter expresses by account the long-suffering of our Lord deliverance to which he saith that Paul had written