with so much of the approbation of men as the making known the truth of God unto men sincerely and uprightly will help us to 3. But if our Gospel be hid it is hid to them that are lost Paraphrase 3. Which we have done so plainly that if the Gospel of Christ preached by us be yet obscure it is so only among obdurate obstinate unbelievers v. 4. see c. 2. 15. 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Paraphrase 4. Such as have their eyes so blinded by Satan or their own worldly advantages that the Gospel of Christ most powerfully and plainly revealed by him and shining forth in our preaching since his departure from the earth and this most certainly the revelation of the immutable will of God whom Christ represents to us not as an ordinary picture doth the body but as a reall substantial image of him is not permitted to have any impression or influence on their hearts they will not see be it never so illustriously visible 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake Paraphrase 5. Certainly nothing but this can obstruct mens minds against the Gospel as it is delivered by us being preach'd so as not to designe any thing of honour to our selves but only unto Christ and for our selves only to offer men our service to doe them all the humblest offices of Christian charity imaginable 6. For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the note a face of Jesus Christ Paraphrase 6. For it is not any worldly consideration that hath put us upon this imployment but that God that by his word created the light when there was nothing but darknesse in the world hath in a like wonderfull manner impaâ—ted this light to us in sending down his own Son to shine in our hearts to reveal his will unto us and this on purpose that we might reveal it to others instruct them in the knowledge of those glorious mysteries see note on 2 Pet. 1. c. so illustrious in themselves and advantageous to us which God hath revealed to us by Christ 7. But we have this treasure in note b earthen vessels that the excellency of the power may be of God and not of us Paraphrase 7. But we that are intrusted with this great treasure of the Gospel are not so fine and pretious our selves we carry bodies about us subject to all manner of opposition and pressures and afflictions and this on purpose designed by God also that all the good successe we have in our Apostleship may be imputed to Christ and not to us as it would be if we came with any secular power or grandeur to plant the Gospel 8. We are note c troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed Paraphrase 8 9. The way which God rather saw fit to chuse was to permit us to wrestle with all difficulties and then to sustain us by his own invisible assistance not by any secular humane means and carry us through all and give good successe to our preaching by these very means 10. Alwaies bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body Paraphrase 10. Carrying about us the crosse and sufferings of Christ daily suffering after him that so the saving effects of his resurrection in turning men from their evil waies converting Infidels by our preaching might through our suffering in this imployment be more conspicuous 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh Paraphrase 11. For we Apostles that are looked on by some with envy are continually ready to be put to death for the Gospel that the vital power of Christ in raising up sinners to a new life may through the dangers by us undergone in preaching the Gospel be shewed forth among our auditors that receive the faith from us 12. So then death worketh in us but life in you Paraphrase 12. And so truly we are not any extraordinary gainers by our employment as to the eye of the world the death of Christ v. 10. is wrought perfected in us we fill up his sufferings Col. 1. 24. by suffering after him but the resurrection and vitall efficacy of Christ v. 10 and 11. is shewed forth and as it were perfected in you by our preaching and begetting faith and confirming it in you by our afflictions and by the example of our constancy and of Gods deliverance afforded us ch 12. 9. 13. We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Paraphrase 13. And having the same spirit of faith which is spoken of in that writing of Davids Psal 116. 10. where he saith I believed and therefore I spake I was sore afflicted c. we doe accordingly by afflictions and patience and constancy-therein confesse God and expresse our faith in him 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you Paraphrase 14. Believing stedfastly that he that raised Christ out of the lowest condition even from death it self will make our afflictions a means of raising us and presenting us glorious in his sight together with you if you doe so too 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God Paraphrase 15. For 't is for your good that we preach and suffer all this that your faith may be more confirmed and that so the mercy of God extending to more persons may by their blessing God for it abound and tend more to the glory of God ch 1. 11. 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day Paraphrase 16. Whereupon it is that we doe not give over upon these discouragements but are by these outward pressures more incited inwardly and animated to the performance of our duties 17. For our light affliction which is but for a moment worketh for us a farre more exceeding and eternall note d weight of glory Paraphrase 17. For our transitory light suffering is so accepted by God that it is also sure to be rewarded by him with a most exceeding eternal weighty crown of blisse or glory 18. While we look not at the things which are seen but at the things which are not seen for the things which
there God is said peculiarly to be present Hence it is that the well Lahairoi where the Angel appeared to Hagar Gen. 16. 7. 14. is by the Hierusalem-Targum Gen. 24. 62. styled Beer the well ubi manifestata illi fuit praesentia Domini majestatica where the majestatick presence of the Lord or the presence of God in majesty was manifested to her And so the Sanctuary where by the Cherubims God exhibited himself is called by the same phrase Gloria majestaticae praesentia Domini The Glory of the majestatick presence of the Lord Gen. 40. 34. So in the delivering of the Law which the Author to 〈◊〉 Hebrewes c. 2. 2. saith was spoken by Angels God saith Ex. 19. 11. the Lord will come down in the sight of all the people and I have talked with you c. 20. 22. Now how those Angels the good Angels the Courtiers of God appeared may be collected in generall from their title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels of light in reference to a lucid shining flaming appearance as the Philosopher saith that if God would take upon him a body it would certainly be light but more distinctly from the story of it Mat. 28. 3. His appearance vvas as lightning and his garment vvhite as snovv as Luke 9. 29. 't is said of Christ on mount Tabor his cloathing was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhite and flashing as lightning doth i. e. a bright shining cloud such as in Exodus is call'd a cloud by day but fire by night a pillar of cloud Deut. 31. 15. or fiery appearance in the midst of a white cloud as of a garment i. e. cloathed or encompass'd with it which is directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lightsome cloud even now mention'd and so generally the Scechinah by which the Hebrews use to expresse Gods presence on earth is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory from Exod. 24. 16. the glory of the Lord abode c. see Note on Rom. 1. f. and c. 9. c. and Jo. 1. c. and that glory generally express'd by Painters by the rayes or beams of the Sunne or light because that is the liveliest resemblance of it as 't is set down Luke 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord shone about them which is added to the mention of the Angels coming to them And so God's promise of coming to the people on Sinai the third day c. 19. 11. is thus performed v. 16. there were thunders and lightnings and a thick cloud upon the mount And agreeable to this it is that in that other visible descent of the holy Ghost upon the Apostles Act. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were seen by them tongues parted or divided as of fire and it i. e. the fire or that so like fire sat or rested on every of them That which appeared was cloven or divided tongues as of fire several flashes or beams as of fire in the shape of tongues divided as it is easie to conceive by a flame cleft asunder in many places according to the natural motion of flames of which every part as it extends it self in longitude grows more Pyramidal and so divides from the part next to it and one of these divisions did as it were lambere lick and so rest upon the head of every of the Apostles according to the Hebrewes phrase or idiome who for flame of fire use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tongue of fire Isa 5. 24. because a flame is of that form say they Somewhat like this hath the appearing of Angels generally been in the Scripture see Exod. 19. 18. where God descends on the mount in fire gloria praesentiae divinae in flamma ignis saith the Jerusalem-Targum the glory of the divine presence in a flame of fire which is but the explication and rendred as the reason of what was said before v. 16. of the lightning and thick cloud or thick cloud or darknesse where God was Gen. 20. 21. and therefore Psal 104. 4. his ministers i. e. Angels ministring to him are said to be a flaming fire Thus in the first mention of it Gen. 3. 24. the Jerusalem-Targum reads gloriam divinae praesentiae supra duos Cherubinos collocavit he placed the glory of the divine presence upon two Cherubims where in the Hebrew we find the two Cherubims and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming sword we read it but it may perhaps be better rendred a flame of sword i. e. of separation division 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred sword signifies division as is exemplified by Mat. 10. 34. compared with Luke 12. 51. where instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sword in one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 division in the other and then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flame of division or partition there signifying that appearance to be a bright shining as of fire and that parted one from another in many places to turn every way saith the text will be somewhat answerable to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided in the Acts in respect of the division of the fire that appeared in several branches but certainly in respect of the fire By all that hath been said the meaning of the words in this place may be conceived to be this The heavens were opened to Christ and the Spirit of God himself invisible and taking no bodily form or shape upon him was by John seen to descend upon him as a Dove descendeth and lighteth on any thing or as it were a dove that which appeared someway resembling a dove with the wings spread abroad and hovering over one viz. Angels the token of God's or the holy Ghost's presence appeared in a bright shining cloud or a flash of lightning in a cloud and this stooped down upon him and with that lightning thunder and with that thunder a voice v. 17. see Note on Acts 19. b. And this as the solemnity of his Consecration Imposition of hands as it were from Heaven by which he received his commission to his Prophetick office which he after communicated to his Apostles in a manner somewhat like Acts 2. 2. V. 17. Beloved son Those words of the Father from heaven both here and at the Transfiguration c. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is my beloved Sonne in whom I am vvell pleased were by him deliver'd with an intention that they should be understood to relate to that Prediction before deliver'd concerning the Messias Isa 42. 1. This will not so easily and so clearly appear by comparing these words with that Prophecy either in the Hebrew or the Greek because for beloved here and c. 17. 't is chosen there for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom I am well pleased here and c. 17. the Septuagint there have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul hath accepted him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my son here and c. 17. 't is there in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉
We have also a more sure word of prophecie whereunto ye do well that ye take heed as unto a light that shineth in a darke place until the day dawn and the note g day-star arise in your hearts Paraphrase 19. And beside these adumbrations by way of vision in the mount we have many prophecies in the Old Testament concerning this matter v. 12. of the destruction of the Jewes and preserving of a remnant which together with Christ's predictions Mat. 24. are yet a more firm sure infallible argument to us then any other And 't is well done of you to study and observe these prophecies which may stay your hearts in this state of affliction and persecution until that day of your deliverance come or till the forerunners of it Luk. 21. 28. begin to shew themselves unto you 20. Knowing this first that no prophecie of the Scripture is of any private note h interpretation Paraphrase 20. This being a principle known to all that no Scripture-prophecie is without particular mission and appointment from God that which the prophets there have foretold being not the suggestions of their own spirits what they thought good but what God inspired and moved them to by his Spirit 's coming upon them 21. For the prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost Paraphrase 21. For none of the prophets of any time have undertaken that office on their own heads or prophesied their own fansies or perswasions but all the Scripture-prophets have been men called and sent by God on his messages and inspired and instructed by the holy Spirit of God every word which they have delivered And therefore you cannot run any hazard in depending upon that which they have foretold shall come to passe in these which they called the last days Joel 2. 28 30 31 32. and in many other places Annotations on Chap. I. V. 3. Vertue The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue beside the ordinary known notion of it for prubity of manners among men as the generical word that contains all moral and Christian vertues under it in which sense it is used Phil. 4. 8. doth in this Chapter signifie two things very distant from one another and both of them differing from this In this verse it signifies the power of God which he shewed in Christ especially the miracles which he was enabled to work and so 't is here joined with the glory whether the descent of the Holy Ghost on him and on the Apostles which is ordinarily called Shechina and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory see Mat. 3. c. or whether the glory that shone in his works and doctrine be meant by it So 1 Pet. 2. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vertues in the Plural of him that called us out of darknesse into this great light that is his miraculous power divine actions and words together But then in the 5 th verse of this Chapter the word seems to have yet a third notion and belonging there evidently to men not God as here it cannot yet be fitly interpreted by that word Vertue which is the general comprehensive title of all vertues for many of them are after named as continence patience c. and required to be superstructed upon this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue which would not be so proper but it seems rather to signifie in that notion wherein both the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine virtus are often used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16. 13. manhood courage or fortitude in adhering to Christ Mat. 16. 24. which the Gnosticks against whom he armes them would so fain rob them of now in time of persecutions so as in those verses of Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortitude is very usefull against afflictions a man may shew virtue in his death For there fortitude and virtue are all one And so to their virtue or courage they must adde knowledge that is that true Christian knowledge to which their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge falsly so styled was opposed and to that continence contrary to their uncleannesse and filthynesse and to that perseverance c. just as 2 Cor. 6. 6. after patience in afflictions ver 4. and purity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which again that it is set opposite to that pretended of the Gnosticks see the Context there and Note a. on that Chapter V. 4. Corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrumpi signifies sometimes to be debauched to sin particularly and in the most eminent manner to those sins against nature abominable heathen lusts so 2 Cor. 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have corrupted no man seems to relate to those false teachers the Gnosticks among them who did thus corrupt and seduce their disciples Agreeable to which is that speech of Heraclitus in his Epistle to Hermodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With whom have I accompanied in adultery in murther in drunkennesse in corruption or pollution I corrupt I wrong no man of them all Thus was Socrates accused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a deceiver a debaucher corrupter of youth and this the summe of his accusation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wrongs and corrupts the young men So in a narration of Hippolytus in Palladius of a Christian Virgin put by the tyrannical Judge into a brothel-house the debauch'd young men strait came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to company with her for corruption that is to commit all filthinesse with her And so after he that freed her from that house is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have delivered her from this dishonourable or vile corruption And so c. 11. 3. So perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 11. 18. corrupting the earth see Note c. So Ephes 4. 22. the old heathen condition is called the old man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted according to those lusts of deceit that is the unnatural lusts of the heathen world then brought into the Church by the false teachers the Gnosticks So Jude 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these they are corrupted noting their corrupt practices contrary to nature Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius Epist ad Ephes is by the Translator rendred Masculorum concubitores and by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle of Barnabas in this sense so vulgar in other Authors And thus it clearly signifies in this place and others of this Epistle having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in lust added to it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the world referring to those unnatural Gentile practices So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption c. 2. 12. is all unnatural filthinesse see Note on Rom. 8. 1. and Note on 2 Pet. 2. b. V. 5. Knowledge The true notion of the word 〈◊〉
the East is used in other places of Scripture some of the Greek Scholiasts have still applied it to Christ As Bar. 4. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look toward the East i. e. saith Olympiodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sun of righteousnesse our Lord Jesus Christ And Jer. 23. 5. I will raise up unto David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint the righteous East Severus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the Sun of righteousnesse And from hence perhaps it is that Tacitus hist l. 5. at the destruction of Jerusalem saith that some on that occasion remembred antiquas Sacerdotum literas the antient writings of the Priests which foretold eo ipso tempore fore ut valesceret Oriens that at that very time it should come to passe that the East should prevail i. e. Christ cujus nomen est Oriens whose name is the East meaning all this while by the East that Orient or rising Sun and not the point from whence he risech To which purpose also may applied that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of all things sent him forth in the word from whence the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes his most ancient son or first born V. 79. Shadow of death What is the meaning of this figurative speech the shadow of death will be best conjectured by comparing it with Psal 23. 4. though I walk thorow the valley of the shadow of death c. There making God his shepheard v. 1. he compares himself to a sheep which feeds sometimes upon an hill sometimes in a valley and again may be supposed to be in danger of Wolves or else free from that danger The hills being the highest have all the light and warmth of the sun upon them and the valleyes contrariwise that are shaded by the hills have much lesse of that warmth or light and being also more subject to incursion of Wolves then the hills were where their coming would be more discernible this is there the meaning of the valley of the shadow of death a gloomie vale of danger of the utmost evil Proportionably here in a spiritual sense the shadow of death is a state of sin and ignorance want of light or knowledge and want of warmth or grace the description of the state under the Law which afforded neither of these in any proportion to what is now done by Christ and so left men in a dangerous condition till Christ was thus pleased to shine upon them and thereby to rescue them out of it CHAP. II. 1. AND it came to passe in those dayes that there went out a decree from Caesar Augustus that note a all the world should be note b taxed Paraphrase 1. Augustus the Roman Emperour that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls c. according to their families 2. And this taxing was first made when Cyrenius was governour of Syria Paraphrase 2. was sent Procurator into Syria under which province Palaestine was to enrol that part of the Empire note b. 3. And all went to be taxed every one into his own city Paraphrase 3. to the city where their Ancestours were born and so these to the city where David was born from whence they came ver 4. 4. And Joseph also went up from Galilee out of the city of Nazareth into Judaea unto the city of David which is called Bethlehem because he was of the house and linage of David Paraphrase 4. And so though Ioseph dwelt in Galilee in the city Nazareth he was forced to go into Iudaea 5. To be taxed with Mary his espoused wife being great with child 6. And so it was that while they were there the dayes were accomplished that she should be delivered 7. And she brought forth her first born son and wrapped him in swadling clothes and laid him in a note c manger because there was no room for them in the Inne 8. And there were in the same countrey shepheards abiding in the field keeping note d watch over their flock by night Paraphrase 8. by turns over their flock some one watch of the night some another 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid Paraphrase 9. And an Angel of God appeared to them in a shining cloud signifying God's especial signal presence there See note on Mat. 3. k. 10. And the Angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people 11. For unto you is born this day in the city of David a Saviour which is Christ the Lord. Paraphrase 11. For the Messias or God incarnate is this day born in Bethlehem Davids city 12. And this shall be a sign unto you Ye shall find the babe wrapped in swadling clothes lying in a manger Paraphrase 12. And by this you shall distinguish this child from all others 13. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Paraphrase 13. Angels so farre from envying this dignity of mans nature that they congratulated it and thereupon sang this hymne 14. Glory to God in the highest and on earth note e peace good will towards men Paraphrase 14. God be glorified by them which are in the highest heavens the Angels c. because of that peace which this birth of Christ hath brought on the earth and because of that favour mercy reconciliation of God toward men which is wrought thereby or because of that reconciliation of God toward those that are found sincere before him 15. And it came to passe as the Angels were gone away from them into heaven the shepheards said one to another Let us now go even unto Bethlehem and see this thing which is come to passe which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in a manger 17. And when they had seen it they made known abroad the saying which was told them concerning this child Paraphrase 17. whole story of all that 18. And all they that heard it wondred at those things which were told them by the shepheards 19. But Mary kept all these things and pondered them in her heart Paraphrase 19. comparing them one with another in her private meditation without speaking of them to any 20. And the shepheards returned glorifying and praising God for all the things that they had heard and seen as it was told them Paraphrase 20. for the real completion of all those things which were first told them by an Angel and then heard and seen by themselves 21. And when eight dayes were accomplished for the circumcising of the child his name was called Jesus which was so named of the Angel before he was conceived in the womb Paraphrase 21. And
above all Angels c. a place of preeminence peculiar to him CHAP. XXIV 1. NOW upon the first day of the week very early in the morning they came unto the sepulchre bringing the spices which they had prepared and certain others with them Paraphrase 1. Mary Magdalen c. Mat. 27. 1. and here v. 10. 2. And they found the stone rolled away from the sepulchre 3. And they entred in and found not the body of the Lord Jesus 4. And it came to passe as they were much perplexed thereabout behold two men stood by them in shining garments 5. And as they were afraid and bowed down their faces to the earth they said unto them Why seek yee the living among the dead Paraphrase 5. and did obeysance to them they asked them saying Do you search in a tombe or grave for one that is risen from the dead 6. He is not here but is risen Remember how he spake unto you when he was yet in Galilee Paraphrase 6. Mat. 17. 23. 7. Saying The son of man must be delivered into the hands of sinfull men and be crucified and the third day rise again Paraphrase 7. put to death by the heathens Romans 8. And they remembred his words 9. And returned from the sepulchre and told all these things unto the eleven and to all the rest Paraphrase 9. the other disciples of Christ which were not ofthat number 10. It was Mary Magdalen and Joanna and Mary the mother of James and other women that were with them which told these things unto the Apostles 11. And their words seemed to them as idle tales and they believed them not 12. Then arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondring in himself at that which was come to passe Paraphrase 12. and returned to the place from whence he came and where he abode being much amazed to see the body gone our of the grave See note on Joh. 20. a 13. And behold two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs Paraphrase 13. Mar 16. 12. 14. And they talked together of all these things which had happened 15. And it came to passe that while they communed together and reasoned Jesus himself drew near and went with them Paraphrase 15. joyned himself to their company 16. But their eyes were held that they should not know him Paraphrase 16. And at first through Gods will so disposing it they discerned not that it was Jesus 17. And he said unto them What manner of communications are these that ye have one to another as ye walke and are sad 18. And the one of them whose name was note a Cleophas answering said unto him Art thou only a stranger in Jerusalem and hast not known the things that are come to passe there in these days Paraphrase 18. that are notoriously come to passe there and talkt of by all at this time 19. And he said unto them What things And they said unto him Concerning Jesus of Nazareth which was a Prophet mighty in deed and word before God and all the people Paraphrase 19. in miracles and in doctrine approved by God 20. And how the chief priests and our rulers delivered him to be condemned to death and have crucified him Paraphrase 20. to the Roman procurator accused him and required him to be put to death and accordingly at last they 21. But we trusted that it had been he which should have redeemed Israel And beside all this to day is the third day since these things were done Paraphrase 21. But we were full of hope that he had been the Messias so long expected by us And this being the third day since his crucifixion 22. Yea and certain women also of our company made us astonished which were early at the sepulchre Paraphrase 22. Some women that were followers of him together with us and that were this morning at the monument wherein he was laid came and told us wonderfull things 23. And when they found not his body they came saying that they had also seen a vision of Angels which said that he was alive Paraphrase 23. How that they found not his body there but met with Angels which told them that he was risen from the dead 24. And certain of them which were with us went to the sepulchre and found it even so as the women had said but him they saw not Paraphrase 24. And some of the twelve disciples Peter and John 25. Then he said unto them O fools and slow of heart to believe all that the prophets have spoken 26. Ought not Christ to have suffered these things and to enter into his glory Paraphrase 26. Is it not by those prophets foretold to be decreed by God that the Messias should be-despised by men and slaughtered by them Isa 53. 8. before he should enter on his kingdome 27. And beginning at Moses and all the prophets he expounded unto them in all the scriptures the things concerning himself 28. And they drew nigh unto the village whither they went and he made as though he would have gone farther 29. But they constrained him saying Abide with us for it is towards evening and the day is farre spent and he went in to tarry with them 30. And it came to passe as he sate at meat with them he took bread and blessed it and brake and gave to them Paraphrase 30. after the manner of the master of the family blessed the meat and carved and distributed it to them 31. And their eyes were opened and they knew him and he vanished out of their sights Paraphrase 31. Which occasioned see v. 35. their first suspicion that it was Christ And presently they discern'd that it was very he And he immediately disappeared in what manner or by what means it is not known 32. And they said one to another Did not our heart burn within us while he talked with us by the way and while he opened to us the scriptures Paraphrase 32. Was there not an unusuallwarmth of affections and passion upon us all the time that 33. And they rose up the same houre and returned to Jerusalem and found the eleven gathered together and them that were with them Paraphrase 33. used to associate with them 34. Saying The Lord is risen indeed and hath appeared to Simon Paraphrase 34. And assoon as they came told them saying See 1 Cor. 15. 5. 35. And they told what things were done in the way and how he was known of them in breaking bread Paraphrase 35. by his blessing and carving the meat ver 30. they came to discern him to be Christ not knowing it a long time 36. And as they thus spake Jesus himself stood in the midst of them and saith unto them Peace be unto you 37. But they were terrified and affrighted and supposed that they had seen a spirit Paraphrase 37. And they were in a terrible
wonders in heaven above and signes in the earth beneath blood and fire and vapour of smoke 20. The sun shall be turned into darknesse and the moon into blood before that great and notable day of the Lord come 21. And it shall come to passe that whosoever shall call upon the name of the Lord shall be saved Paraphrase 19 20 21. And after that there shall be many fearfull stupendious sights and prodigies and many great slaughters in Judea as foretunners and presignifications of the great famous destruction see Mat. 3. 11 12. which shall befall this people foretold by Christ Mat. 24. see Heb. 10. a. for their crucifying of Christ and from which the only way to rescue any is to repent and acknowledge Christ which to gain men to was the design of the coming of the holy Ghost Joh. 10. 8. 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles wonders and signes which God did by him in the midst of you as ye your selves also know Paraphrase 22. This Jesus of Nazareth being demonstrated to be sent from God by the mighty works which by him God hath done among you all which you know to be true and of which ye your selves are witnesses 23. Him being delivered by the determinate counsell and foreknowledge of God ye have taken and by wicked hands have crucified and slain Paraphrase 23. Him being permitted by God to fall into your hands God withdrawing that protection which was necessary to have preserved him from them and this by his decree that he should lay down his life for his sheep in order to that great designe of mans salvation toward which he did by his foreknowledge discern this the fittest expedient ye apprehended and crucified most wickedly 24. Whom God raised up having loosed the note c pains of death because it was not possible that he should be holden of it Paraphrase 24. But God hath raised him again delivering him from the power of death not suffering him to continue dead the goodnesse of God being ingaged in this not to suffer an innocent person so unjustly and unthankfully handled by the Jewes to lie under death and besides many other things the prophecies of him necessarily requiring that he should not 25. For David speaketh concerning him I foresaw the Lord alwaies before my face for he is on my right hand that I should not be moved Paraphrase 25. For of him saith David Ps 16. 8. I waited and looked with all affiance and confidence on God for he is my defender so as to keep me from miscarrying 26. Therefore did my heart rejoice and my tongue was glad moreover also my flesh shall rest in hope Paraphrase 26. For this my glory that is my tongue because that is the member the instrument of glorifying God shall rejoice and my flesh shall rest confident 27. Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Paraphrase 27. For though I die yet shalt thou not leave me so long dead as that my body should be putrefied that is thou shalt raise me from death before the third day be past 28. Thou hast made known to me the waies of life thou shalt make me full of joy with thy countenance Paraphrase 28. Thou hast cheered me abundantly refreshed me with thy favour 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us untill this day Paraphrase 29. Let me therefore speak to you freely and without any reservednesse see note on Joh. 7. 13. concerning that David that thus spake that he died like other men and had a solemn interment and we still have his monument to shew from whence he never rose 30. Being therefore a prophet and knowing that God had sworn with an oath to him that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his throne Paraphrase 30. And therefore not speaking of himself but by way of prediction of the Messias knowing that he should infallibly spring from his loynes that was to be prince and ruler of his Church 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption Paraphrase 31. This speech of his was prophetick referring to this resurrection of Christ whereupon 't is said that his foul should not continue in state of separation from the body In which state though it were for a while yet it continued not so long till the body was corrupted that is not the space of 72 houres or three daies 32. This Jesus hath God raised up whereof we all are witnesses Paraphrase 32. And accordingly hath God raised up Christ within that space of time within three daies and all we Apostles are eye-witnesses of it 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which we now see and hear Paraphrase 33. Being therefore assumed to his regall state and office in heaven and God having performed to him as all his other so peculiarly this promise made to him of giving him power to send the holy Ghost he hath accordingly now sent him and this prodigie which ye now see and hear is an effect of that viz. the speaking with tongues which the hour before they understood not 34. For David is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand 35. Untill I make thy foes thy footstool Paraphrase 34 35. For this cannot be interpreted of David himself though he spake it in his own person for he never went to heaven bodily and so cannot be said to be exalted to God's right hand while his enemies are made his footstool But he speaks of him of whom this was to be verified as of his Lord The Lord saith he said to my Lord Psal 110. 1. 36. Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Paraphrase 36. This great important truth therefore I now proclaim unto you that that Christ whom ye Jewes have crucified God the Father hath raised up and by assuming him to his right hand setled him there as a head of his Church instated him in the true kingly office of the Messias 37. Now when they heard this they were pricked in their heart and sâ—â—â— unto Peter and to the rest of the Apostles Men and brethren what shall we doe Paraphrase 37. Upon these words of Peter they had great compunction and as men that were willing to doe any thing to rescue themselves from the guilt of so horrible a sinne as crucifying the Messias they cried out most passionately to
signifie to be excommunicate and cast out of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies excommunicate saith Hesychius Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16. 22. Let him be anathema is let him be removed from the Christian assemblies deprived of those privileges of Christians which there are afforded them and so Gal. 1. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be excommunicated turned out with the greatest aversation out of the Church of God avoided separated from whosoever shall teach any other doctrine though he were an Apostle or an Angel of God that did it So in S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that excommunicate any man or make him anathema from the Church If this be the notion then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Christ must signifie from the body of Christ as by a synecdoche the word Christ is used 1 Cor. 12. 12. Gal. 3. 27. or as it is manifest that Christ being the head of the Church he that is cut off from the body may truly be said to be cut off from Christ And then he that was by the Jewes accused and persecuted for having made a defection and departure from the Mosaicall law and setting up Christian assemblies in opposition to their Judaicall service may here fitly express his kindness to them and how little pleasure he took in departing from them in wishing himself ejected from the participation of those most valuable privileges on condition they might be made capable of them Secondly it is known that in those Primitive times this anathematizing or excommunicating was attended with the delivering up to Satan and that with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very sharp severe inflictions on the flesh diseases afflictions c. And therefore anathema in this notion may be taken with this improvement and so contain all temporall calamities that he was willing to endure or undergoe for their good That this is the meaning of the place may seem probable by comparing it with a like phrase of Ignatius the holy Martyr in his Epistle to the Romans where in an expression of his zeale to Christ he hath this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the punishment of the devill come upon me onely that I may obtain Christ where the punishment of the devill cannot be the punishments of hell which are no way ordinable to the obtaining of Christ but any the greatest torments or inflictions in this life or even death it self that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction of the flesh As when Moses in an expression of the like zeale and kindnesse to his brethren wisheth that God would blot him out of his book that is I suppose out of the book of the living in the Psalmists phrase so as not to be written among the righteous in that roll wherein the names of all the people of God are supposed to be inscribed and to be capable of being blotted out not noting the state of life and blisse in heaven for out of that there is no possibility of blotting but that which belongs to this life that is either life simply or living among the people of God answerable to excommunication before mention'd And accordingly the Arabick translation is that my body were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an anathema from Christ And it is an ordinary form of speech among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may I be his expiation see Aruch and Cod. Sanhedrin c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be we thy expiation which saith Maimonides is used to expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excesse of love or kindnesse to any The other notions of the phrase of which it is capable and have therefore been mentioned in the paraphrase may be seen at large in Photius Epist 216. V. 4. The glory That the Ark of God where he was pleased to exhibit himself is the thing expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory is clear by that known place in the Old Testament The glory is departed from Israel for the Ark of God is taken And the reason of the appellation is as clear because the Cherubims being placed in the Ark on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or covering God was said to be present there in the same manner as on Mount Sinai that is by the visible apparition of Angels there Act. 7. 53. Gal. 3. 19. Heb. 2. 2. And this presence of his by Angels is ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory in the New Testament answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Rabbins from Exod. 24. 16. the glory of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelt or abode upon the Mount to which the Apostle refers 2. Cor. 3. 9. where the giving of the Law was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory as may appeare by many places Thus when Isa 6. 1. we read after the Lord 's sitting on the throne that his train filled the Temple the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house was full of his glory and then follows immediately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seraphim stood about him and Saint John retains the Septuaginâ—s reading Joh. 12. 41. these things spake Isaiah when he saw his glory see Note on Joh. 1. c. and Mat. 3. k. so Mat. 16. 27. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come in the glory of the father is explained presently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his angels and so Mat. 25. 31. in his glory and all his Angels with him and so Mar. 8. 38. the glory of the Father with his holy Angels and c. 13. 26. where his coming in the clouds which belongs to the appearance of Angels which was wont to be in a bright shining cloud which we ordinarily call a glory is said to be in power and great glory and it followes immediately v. 27. and then shall he send his Angels and so Lu. 21. 27. So Lu. 2. 9. the Angel of the Lord appeared and the glory shone round about So Joh. 1. 19. when he had said of Christ incarnate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwelt among us that Greek word being of the same Hebrew origination with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it followes and we beheld his glory the glory as of the onely-begotten of the father viz. in the descent of the Holy Ghost with that satellitium of Angels upon him after his Baptisme the lâ—ke to which 2 Pet. 1. 17. is called a voice from heaven from the excellent glory See also 2 Pet. 1. 3. and 1 Pet. 4. f. So Act. 7. 55. when 't is said of Stephen that he saw the glory of God that is sure the guard of Angels about God so these very Angels in the Ark are called the Cherubims of glory Heb. 9. 5. Agreeable to this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 1. 5. the temple of the inhabitation o◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearance or glory of the most high and so 2 Cor. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the power of
conception on which to ground any favour to one above another and best agrees with the designe or argument which that is brought to confirme here As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is but a modest circumlocution to express that which is not wont to be plainly spoken as we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bed used ch 13. 13. and Heb. 13. 4. V. 11. Election The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to chuse and to preferre and is therefore rendred not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preferre Deut 7. 6. and 10. 15. Prov. 1. 29. and agreeable to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election here signifies prelation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God's purpose in respect of this or for the preferring one before the other See Note on 1 Pet. 2. c. V. 17. Raised The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not here the raising up as that notes bringing into the world but the raising out of some low condition yet not the grave neither though to that the word may properly be applied where the matter requires it but disease or danger as it is often used but especially Jam. 5. 15. the prayer of faith shall save that is deliver recover the sick and the Lord shall raise him up that is restore him from that sicknesse For the notion of it here it will appear by the Hebrew word Exod. 9. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have made thee stand which the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised thee from the danger before spoken of the pestilential disease or murrein that had lately been upon the land and the ancient Latine sustentavi â—e I have sustained thee but the Septuagint expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wert kept guarded not suffered to fall into it preserved and kept alive so Isa 49. 8. to raise up or make stand the word used there is an expression of preserving rescuing from danger delivering See Note on Mat. 22. d. And so this speech must necessarily belong to that part of Pharao's life peculiarly where in the murrein fell on Egypt Exod. 9. 3. at which time he for his many repeated obdurations of his own heart was fit to have been delivered up to instant ruine had not God for the illustrating of his glory in this vessell of wrath thus fitted by himself for destruction kept him alive a little longer Theophylact renders it a little otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have set thee in the midst brought thee out as a person to be exemplarily punished V. 18. Hardeneth God 's hardning of Pharaoh's heart in this place is that which befell Pharaoh Exod. 10. 1. when God saieth of him I have hardned his heart This was indeed foretold by God from the first of his sending Moses to him c. 4. 21. Doe all the wonders before Pharaoh which I have put into thine hand but I will harden his heart that he shall not let the people goe and again c. 7. 3. I will harden Pharaoh's heart and multiply my signs and c. But this foretelling it so early is no argument that it was immediately done but on the contrary his own hardning his own heart is also foretold Exod. 3. 19. I am sure that the king of Egypt will not let you goe no not by a mighty hand And accordingly so the story proceeds God shews miracles and signs before Pharaoh Exod. 7. 10. and because the Magicians of Aegypt did the like with their inchantments it follows Pharaoh's heart was hardned not he as if it were God hardned Pharaohs heart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharaohs heart waxed hard or strong was hardned or by an ordinary acception of Kal for Hithpahel Pharaohs heart hardned it self And so it followes v. 14. the Lord said unto Moses Pharaohs heart is waxen hard he refuseth c. and so the very same words are rendred by our English c. 7. 22. and ch 8. 19. was hardned in the passive or hardned its self in the Reciprocal not Actively he hardned and he hearkned not unto them After his hardning his heart thus against this first signe and command God proceeds to a judgment of turning their water into blood Exod. 7. 16 17. and this as a sufficient conviction to Pharaoh for so saith God Hitherto thou wouldst not hear but in this thou shalt know that I am the Lord behold I will smite c. And yet after this Pharaohs heart was hardned or hardned it self v. 22. neither did he set his heart to this also v. 23. because the Magicians did the same things also by their enchantments Then câ—mes the plague of the Frogges on him Exod. 8. 4. and into the Kings chamber saith the Psalmist and to deliver him from them he calls for Moses and promises fair v. 8. and Moses to work some good upon him bids him chuse his time when v. 9. and it should be done for him that thou mayst know that there is none like unto the Lord our God v. 10. But this had no effect on him neither for when he saw there was respite not yet discerning Gods purpose of vengeance on him for his contumacy he hardned his heart Whereupon saith Kimchi that God hardens hearts by concealing his counsels of judgment from them as in Pharaoh and Sihon and it is S. Basils observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's long-suffering giving him respite was the cause or occasion of his obduration of heart He hardned his heart and hearkned not v. 15. And this was a third wilfull act of his own obduration agreeable to what God had foretold of him c. 3. 19. as the Lord had said Then comes the plague of Lice v. 17. and the Magicians are posed with that and confesse the finger of God and yet for all this his heart was hardned or hardned its self v. 19. and he hearkned not as the Lord had said Then 5 ly comes a swarm of flies and with it a signe as well as a miraculous punishment no flies swarming in Goshen but in all the land of Aegypt besides by the division and particularity of the punishment to make him sensible of his sinne to the end that he might know v. 22. on purpose to soften his heart By this Pharaoh was wrought on a little and gives leave first that they should sacrifice then that they should go into the wilderness only not very farre away Exod. 10. 28. and upon this promise Moses will intreat for him v. 29. But seeing Pharaoh had already hardned his heart four times and at one of those times over and above dealt falsly promised fair ch 8. 8. and brake his promise therefore now after this fifth judgment though Moses promise to pray upon his promise to mend yet he doth it with a particular admonition or warning more then any time before But let not Pharaoh deal deceitfully any more v. 29. intimating that if he did it
would be worse with him then before and yet v. 32. as soon as the judgment was removed Pharaoh hardned his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this turn this time also Upon this God sends the sixth plague that of Murrein upon all the cattel of Aegypt c. 9. 6. and the heart of Pharaoh was hardned v. 7. and so still all this while for these six judgments together though Pharaoh were obdurate yet this was not God's hardning his heart but Pharaoh hardens his own heart and will not let Israel goe as the Lord commanded Upon this God sends another judgment that of Boyles and Blaines v. 10. and then 't is said in a new style The Lord hardned Pharaohs heart v. 12. which as it was the very time at first referred to by the prediction of God to Moses c. 4. 21. so was it the judgment implicitly threatned in that speciall warning c. 8. 29. and this God never did till then and therefore as after that warning 't was said that Pharaoh hardned his heart this time also so 't is here said v. 14. that this time this turn now though not before God would pour out all his plagues upon his heart viz. this obduration or the effects of it Upon which followes that passage wherein our common translation hath so much mistaken c. 9. 14 15. not as we read For now I will stretch out my hand that I may smite thee and thy people with the pestilence for the event proves there was no such matter Pharaoh was not smitten with the pestilence nor cut off by that means but drowned in the red sea some time after but thus And or For now I had sent or stretch'd out my hand and I had smitten thee and thy people with the pestilence and thou hadst been cut off from the earth It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense sent or had sent as M r Aynsworth confesses and the learned Paulus Fagius out of the Chaldee Paraphrase Nunc prope erat coram me ut misissem plagam percussissem te deletus esses I was neer stretching out my hand to have sent the plague and have struck thee and thou hadst been blotted out referring probably to the plague of the Murrein at the beginning of the chapter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and v. 3. and that falling on the cattel might have fallen on him and the people also or else to the Boyles ver 12. which might be plague-swellings and so proper enough to have cut him off But not And in very deed for this cause I have made thee stand kept thee alive to shew or make to be seen so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies my power in thee as when saith Chrysostome a man condemned to death is cut up and anatomized alive that others may be instructed and benefited by that dissection By this then 't is visible what was the point of time wherein 't is truly said of God that he hardned Pharaeohs heart then when 't is said he kept him alive that is after the sixth judgment and a speciall warning before that both contemned by Pharaoh when he had filled up the measure of his obduration and in ordinary course was to be cut off by death and so 't is here added in reference to this example of Pharaoh v. 22. God willing to shew his wrath and make his power to be known to other men that might see or hear of this endured with much long-suffering the vessels of wrath fitted to destruction which notes that he was by himself fitted to destruction when God thus reprieved him at which time also 't is said that he that is God hardned his heart By this observation of the time when God hardned Pharaoh not till after his hardning his own heart six times against Gods signes and judgments will appear what this hardning signifies the total withdrawing of Gods grace of repentance from him in the same manner as when one is cast into hell which Pharaoh at that time had been had it not been more for God's glory to continue him alive a while in that desperate irreversible condition which sure was no whit worse to him but somewhat better and more desirable then to have been adjudged to those flames all that time To this may be added what the Greek Fathers observe that God's giving his respite removing his punishments was all that God positively did toward the hardning of him as saith Theophylact when a Master forbears to punish a wicked servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes him much more wicked as on the other side the great mercy of reforming sinners lives is most effectually wrought by chastisements See Origen Philocal c. 26. This was a notable and withall as farre as we find in Scripture a singular example of God's dealing with an impenitent that had filled up his measure keeping him alive but without all grace and consequent possibility of amending And by this example appears how justly God might now doe the like to the Jewes of that age if so he pleased those who contrary to all his mercies and long suffering continued obstinate resisted all Gods methods by Prophets by Christ himself by the Apostles testifying the Resurrection and giving them a special warning what would befall them if they now continued obstinate Act. 28. 28. and now are justly left to themselves the Gospel taken from them and preach'd to the Gentiles and this upon ends of infinite wisdome first in mercy to them above the proportion of that to Pharaoh that the Gentiles coming in might stirre them up to emulation and so if 't were possible work upon them and 2 ly that if this also prevailed not God might be glorified in their destruction that as Pharaoh by pursuing the Israelites after this came to that most remarkable illustrious destruction in the Red sea so these hardned Jewes persecuting the orthodox Christians and all the false impious professors joyning with them herein might be involved in one common destruction viz. that by Titus and the Roman Eagles the most eminent and notable that ever was in the world V. 28. For he will finish This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 't is in the ordinary copies here only leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the whole world As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here it cannot well accord with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following unlesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in another sense for an Expletive or scilicet not a Causal But the truth is the ordinary reading here beginning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be the true one so farre but in the processe of it to have some words put in out of the Septuagint viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For without those the King's MS. reads
CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
shall be taken away Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ then they shall see and understand plainly what now is so obscure to them 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty Paraphrase 17. Now Christ is besides his humane nature indued with a divine Spirit and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ or the Gospel is there is freedome and consequently the vaile a token of subjection also 1 Cor. 11. 10. is taken away 18. And we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Paraphrase 18. And so all we that believe in Christ have that vail done away and doe clearly though not yet so perfectly behold Christ and by beholding him are changed to be like him the doctrine of the Gospel received into our hearts changeth us into other men to such a vision of Christ here in imitating his purity c. as shall be attended with eternal glory hereafter the same Spirit of Christ which worketh the one in us being certain to produce the other also Annotations on Chap. III. V. 1. Epistles of commendations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place are an intimation of an antient custome in the Apostolical primitive Church which ordinarily gave their testimonies to all Christians that travailed from one place to another and recommended them to an hospitable reception The original of this custome seems to have been taken from the heathens who had their tesseras hospitalitatis which from one friend to another help'd them that brought them to kind entertainment and Tertullian continues the phrase contesseratio hospitalitatis Many mentions of this custome we find amongst antient writers In Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend Thaumasius to your friendship c. And in Phaverinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend to your friendship and kindnesse Laurentius who of a long time hath been my scholar And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one commends a man to another when he gives a good testimony of him This was done among Christians by testifying the piety and orthodoxalnesse of any and the agreement with them from whom they come in the same faith And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholick Church S. Austin Ep. 163. ad Elâ—usium convinceth him by asking him whether a Donatist could by his Literae formatae or communicatoriae gain a man entertainment or reception in any Church that he would name to him being confident he could not doe it Thus saith Nazianzen of Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he imitated many of the Christian rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all humanity charity to them that wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way of it especially which consisted in sending letters and tâ—kâ—ns with which saith Nazianzen we use to furnish them that are in want from one nation to another The same saith Zozomen l. 5. c. 5. and Nicephorus Callistus l. 10. c. 21. almost in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He especially imitated the tokens or tesserae of the Bishops letters by which they are wont mutually to commend those that travell any whither and by that testimony obtain for them all friendly entertainment as for their most familiar acquaintance The same we may find in Lucian in his Peregrinus By which also will appear the antient notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to signifie as Baronius ad an 314. and out of him Binius t. 1. concil p. 271. and Ferrarius De antiq Eccles Epist genere l. 1. p. 45. would have them Epistles by which men were testified to be in communion with the Church of Rome which they never did but when they were written by the Bishop of that Church and neither then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church but onely Letters commendatory from one place or Church to another to recommend a person that should travell thither and so obtain for him an hospitable reception lodging diet and all things else that are contained in Zozomen under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision or necessaries that they wanted and this according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mention'd see Note on Act. 2. c. for liberality and beneficence though there is no question but among other degrees of charitable reception that of admitting them to their Churches and Sacraments was included also proportionably to the forms of their testimonies which saith Mat. Blastares were wont to mention the uprightnesse of the persons faith unreprovablenesse of his life and his degree in the Church if he had any See Justell in cod Can. Eccl. Un. p. 132. V. 13. End of that which is abolished If the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then must Christ which is the end of the law that is the Christian precepts and promises typified by the Mosaical rites and shadows be meant by it but if the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of the resemblance be more perfectly answerable to the former thus Moses put a vaile over his own face to signifie that the Israelites would not see the face that is discern clearly the most eminent and principal part of the Law which is now abolished that is of the Ceremonial law For certainly the principall part of that was the inward purity and piety signified and adumbrated by those ceremonies and now taught by Christ more distinctly and plainly and so that covering taken away ver 14. only the Jewes will not see it but as yet their understandings are blinded in the beginning of the verse CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not Paraphrase 1. Being therefore intrusted by God with so honourable a charge the preaching of this divine and glorious Gospel of Christ c. 3. 4 and 18. we have been diligent in attendance on our work 2. But have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Paraphrase 2. And have been farre from using any of those vile arts which shame might make us disguise and conceal but dealt simply and plainly mixing nothing of our own with the word of Christ but contenting our selves
are seen are temporall but the things which are not seen are eternall Paraphrase 18. Which makes it most reasonable for us to go courageously through all difficulties as despising and not thinking of this world and whatever losses or sufferings of that but of that reward which our faith presents unto us which is as farre beyond any thing that we can part with here as eternity surpasses time Annotations on Chap. IV. V. 6. Face of Jesus This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of Jesus and this whole verse referres to the story of Moses desiring to see the glory of God Exod. 33. For there God in his own glorious nature could not be seen v. 20. the lustre was so great but with that sight that was afforded him though but of an Angel sustaining the person of God Moses's face was enlightned and shone and became glorious to which the Apostle had before referred c. 3. 7. And so here the glory of God that is the revelation of his most divine counsels for the saving of men under the Gospel is by God communicated to Christ and by that means he as he is the Son of man and executes this Prophetick office upon earth is much more shining and glorious then Moses's face was and then we to whom the Gospel is now preached look upon this face of his though the Israelites could not on Moses and are illuminated thereby receive the knowledge of these counsels of God whensoever we look on him V. 7. Earthen vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any of the utensils about an house Mat. 12. 29. Mar. 11. 6. see Note on Mat. 21. b. a dish a cup c. Of these some are testacea made of shells of fishes and they are here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 2 Tim. 2. 20. the only other place where the word is used in the New Testament and this agrees very well with the matter in hand it being ordinary to lay up those things we value in shells or boxes or cabinets made of such and those in respect of the brittlenesse and of the nature of them as the shels are the outsides of fishes very fit to resemble our bodies wherein our souls doe inhabit And accordingly the Plaâ—onists making two bodies of a man one that which carries the soul in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chariot of the soul the other that which we touch and see the grosser carnal part call that second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is the same to us which the shell is to the fish which hath another finer body within it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testa signifies not only a shell from whence those kinds of fishes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shell to them supplying the place of skin and some others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft-shelled as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nemesius but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baked earth and vessel of the potter that hath pass'd the fire and is taken out of the kilâ— and so Theophylact interprets it here and so it frequently signifies in authors The difference of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthen ware from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the potters vessels or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessels of clay before they are burnt whilest they remain in the potters hand in moulding is set down exactly by S. Chrysostome in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the former if they be broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not capable of recovery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the hardness once gotten by the fire whereas the other that are but of clay unbaked and unhardened if they be spoiled once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may easily by the skill of the potter be returned to some second form Whence saith he it is that Jer. 19 1. when the prophet was to describe an irreparable destruction he is bid to figure it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a vessell or bottle of earth broken to pieces v. 10. But when he would put them in some hope of restauration then God shewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an earthen vessel fallen when it is in the hands of the artificer c. 18. 2 3. which he takes up and moulds anew the matter being yet capable of it And this sense and notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also the place will bear and therefore I have now set them both down and left the Reader to chuse which he shall think most probable V. 8. Troubled on every side These two verses in every word referre to the antient heathen customes in the agones of which somewhat hath been said Note on 1 Cor. 9. 24. S. Chrysostome explains them so in common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are cold c. as Horace of the racer sudavit alsit he sweats and friâ—zes but he applies them not severally to the particular exercises This I suppose may fitly be done by accommodating three of the paires to the customes of Wrestling one to that of Running in the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs clearly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestling so saith Aristotle Rhet. l. 1. c. 5. see the anonymous Scholiast on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that can gripe his adversary and take him up is good at wrestling there being two dexterities in that exercise comprimere antagonistam substernere to gripe and throw down which Hesychius also calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of these is here mentioned and express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pressure to which is here opposed as in a higher degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad augustias redigi to be brought to distresse as when we can neither get out of his hands nor make any resistance against him so Isa 28. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought to such extremities we can fight no longer So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perplexity is fit for the wrestler who being shrewdly put to it knows not what to doe so saith Theophylact though we fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such a condition that we know not what to doe so in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are not able to doe or attempt any thing yet are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscarry not finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand after all upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despair not nor are they overcome but find an happy issue out of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conquerors at last saith Theophylact. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursued that is peculiar to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racing as hath been formerly said Note on 1 Cor. 9. 25. when one being formost in
not by sight Paraphrase 7. And which gives us that really to be enjoyed which we have here in this life only by faith 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. Paraphrase 8. We make choice rather and are infinitely better pleased to leave this body behind us here to goe out to die that by this means wâ— may come to our home our blisse in heaven and so the fear or expectation of death is farre from being painfull to us 9. Wherefore we labour that whether present or absent we may be accepted of him Paraphrase 9. All our ambition and designe being but this that whether we continue in this earthy body of ours or go out of it whether living or dying we may be acceptable to God 10. For we must all appear before the Judgment seat of Christ that every one may note a receive the things done in his body according to that he hath done whether it be good or evil Paraphrase 10. For there will certainly come a day when every person that ever lived shall be judged by God set as it were in an eminent conspicuous place as men that are impleaded are wont to be and every action of his life taken into consideration that accordingly every man may be punish'd or rewarded body and soul together according to his actions of what sort soever they be whether good or bad which in his life-time he hath committed in his body and soul together 11. Knowing therefore the terror of the Lord we note b perswade men but we are manifest unto God and I trust also are made manifest in your consciences Paraphrase 11. Considering therefore the dreadfulnesse of this appearance of God as on one side we labour to perswade men to embrace the truth and live as those that are thus to be judged so we desire to approve our selves to God as our Judge also who I am confident doth approve of our sincerity herein and I hope you are as well satisfied also of our uprightnesse toward you 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart Paraphrase 12. What I say is not as if I wanted again commending to you but that I may arm you against those false Apostles that come among you and glory much of outward things but know in their consciences that they have little cause to doe so against whom you may fortifie your selves and make answer to them by glorying of my patience and perseverance and performances in the Gospel and to this end only it is that I say this unto you 13. For whether we be besides our selves it is to God or whether we be sober it is for your cause Paraphrase 13. And what we doe herein is mean for good my speaking thus largely of my self is for the glory of God whose grace it is that enables me to doe any thing and any more moderate language or actions are designed by me to your advantage also Or both together whether one or other they are meant to the glory of God and your good 14. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead 15. And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Paraphrase 14 15. For our love to Christ founded on his to us hath us in its power to make us doe whatsoever it will have us making this argument from this certain acknowledged truth of Christs having died for all men that then certainly all men are sinners laps'd in a lost estate and so hopelesse unlesse they use some means to get out of that estate which that he might help us to doe was the designe of Christs dying for all that we might having received by his death grace to live a new life live no longer after our own lusts and desires but in obedience to his commands that died and rose again to that end to blesse us in turning every man c. Act. 3. 26. 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more Paraphrase 16. Wherefore now we esteem or value no man according to the outer advantages of this world wisdome riches learning c. which are wont to set men out in the eyes of the world and although it were true that we had familiarly convers'd with Christ here as some among you say they have they that say I am of Christ 1 Cor. 1. 12. and preferre themselves before others for that and expect their doctrine should be received before the doctrine of others yet now we know that he is gone from this earth and no man can now pretend to know Christs will otherwise then as it was revealed at his being here above or any more then another upon this bare score because he once convers'd familiarly with Christ here All that now we have to doe with Christ is to look on him not under any such notion as a Christ talking familiarly with us on earth but as an heavenly King offering and designing us a spiritual kingdome upon our obedience and fidelity not any temporal advantage or matter of boasting upon our acquaintance with him here 17. Therefore if any man be in Christ he is a new creature old things are past away behold all things are become new Paraphrase 17. If any man professe to have any peculiar claim to Christ this must be the way of judging of the sincerity of his pretensions if he think himself obliged to live a new life The state of the Gospel is a change of every thing from what it was before more grace promise of pardon on repentance and sincerity for the future more explicite promises of heaven and precepts of greater perfection and what is all this but an obligation in all reason to a new and a Christian life 18. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministery of reconciliation Paraphrase 18. Now all these things depend on God as the author of them who hath used this means of making up that breach between him and us and hath given us power and commission to give men reconciliation peace or pardon or absolution upon renewing of their lives 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed to us the word of reconciliation Paraphrase 19. And the tenure of our commission runs thus That God hath used Christ as a means to make peace between him and the greater and worser part of the world the Gentiles
contrary to the vicious practices of these men by undertaking the faith of Christ 20. But in a great house there are not onely vessels of gold and of silver but also of wood and of earth and some to honour and some of dishonour Paraphrase 20. But it is to be expected in the Church as in any great family that all should not be equally good some furniture of gold c. others of wood and earth or shels some for more creditable some for lesse creditable uses some heretical as other orthodox Professions 21. If any man therefore purge himself from these he shall be a vessell unto honour sanctified and meet for the masters use and prepared unto every good work Paraphrase 21. Which may therefore stirre up every man to be emulous of the best to be sure to rid himself from these pollutions of the Gnosticks and then as he shall be more valued by Christ so he shall be fitter to serve him in purity and every other Christian duty 22. Fly also youthfull lusts but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart Paraphrase 22. But be sure to keep thy self from all those carnal affections which younger men are most subject to and not onely those of impurity which the Gnosticks indulge and allow to all that they may insnare them but also conâ—ntions and factions and emulations and love of glory c. And on the contrary be thou an emulous and earnest pursuer and follower of innocence fidelity and firm charity conjunction and agreement with all those that in purity and sincerity adhere constantly to Christ 23. But foolish and unlearned questions avoid knowing that they doe gender strifes Paraphrase 23. As for those idle and unprofitable questions that are set on foot by the Gnosticks that tend to no benefit and have nothing of true knowledge in them keep thy self carefully from them for they will breed debates and quarrels and nothing else 24. And the servant of the Lord must not strive but be gentle unto all men apt to teach patient Paraphrase 24. And there is nothing more unlike a true Christian then that he that is such must be milde and quiet and peaceable toward all others and being in place as thou art must be ready and industrious to instruct others in the truth and not apt or forward to punish those that doe amisse see note on 1 Cor. 13. b. 25. In meeknesse instructing those that oppose themselves note c if God peradventure will give them repentance to the acknowledging of the truth 26. and that they may recover themselves out of the snare of the devil who are taken captive by him at note d his will Paraphrase 25 26. With great calmenesse and temper dealing with those that are of different opinions from us though in opposing us they oppose the truth as counting it not impossible or hopelesse but that by the grace of God they may be brought to repentance and so come to acknowledge the truth at length and recover out of Satan's snare by whom they have been caught to dâ—e the will of God that is that being delivered out of Satan's hands they may prove fit instruments of God's service Annotations on Chap. II. V. 15. Rightly dividing That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide aright should referre to the custome in Sacrifices which were to be cut after a certain prescribed manner and to them some partes given to the Priests c. may probably be imagined But another notion of the phrase here as it is joyned with the word of truth may seeme more probable For in the Old Testament the Greek translators use of the word belongs to a way or path to goe in which was wont to be cut out that it might be fitter for use thence the Latine phrase viam secare to cut a way that is to goe before and direct any in their journey And with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right joyned with it it is to goe before one and direct him the straight way to such a place Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 3. 6. and 11. 5. is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to set right or rectifie and so to cut a way right is to put one and keep one in the right way We render it direct thy paths and way in those places of the Proverbs and then the Gospel of Christ the word of truth being most fitly resembled to a way much better than to a sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to cut the word of truth is to goe uprightly and according to the truth before others in Christianity And that was Timothies part as a Doctor or Bishop to lead them both by his example and doctrine the right way that is prescribed by Christ without falling into any errors or ill practice V. 16. Shunne The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumdedit signifies also divertit turning away or back as well as going round an is by the Septuagint or Greek translator of the Old Testament rendred no onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often to encompasse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once Ios 6. 3. but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declino to decline or avoid 1 Kin. 18. 11. and twenty times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 averto to put from us or fly from From hence it is that one of these interpretationsbeing set for the other according to the frequent manner of these writers or else by the power of the Passive or Meane differing from the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and Tit. 3. 9. signifies to avert decline avoid fly from the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid v. 23. for which and in the same matter the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding is used 1 Tim. 6. 20. Thus doth Origen use the word against Celsus speaking of Christs going aside when the Pharisees consulted to kill him Mat. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is no degenerous or cowardly thing to flie from dangers providently and not to mix with them where it signifies declining and so avoiding of dangers And so Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompassing but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid slie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to which is so to look to to consider as to avoid Rom. 16. 17. if there be danger in it So Iosephus of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He avoided or took heed lest many should imitate the impurity of his speeches and l. 2. De bell Iud. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swearing is avoided by them in a passive sense Who they are which are here to be avoided and taken heed of is not obscurely set down in the following words viz. the Gnosticks that colluvies of Hereticks consisting of divers branches differing one
ye take care that your performances be agreeable to your words see note on 2 Cor. 1. b. that you fall not into lying or false speaking 13. Is any among you afflicted let him pray Is any merry let him sing Psalmes Paraphrase 13. Again let your care be that whenever any affliction befalls you your praying to God be the constant effect of it as on the other side singing thanksgivings of your prosperity 14. Is any sick among you let him call for the note e elders of the Church and let them pray over him note f anointing him with oil in the name of the Lord Paraphrase 14. When any man falls into any disease he is to look on it as that which comes from God for some special end of his very ordinarily for some sin of ours committed either against God or man not yet repented of as it ought and because the man so visited may not be so well able to judge of himself but that he may stand in need of spiritual directions and counsel to discern his own guilts and because whatsoever his condition be he may receive much benefit thereby let him call to his assistance some spiritual person the Bishop in every city see note on Act. 11. b. or whosoever is by or under him ordained for such offices and when he hath afforded the sick man his best directions and assistance let him also pray to God with and for him that God will pardon his sins asswage his pains remove the disease and restore him to his former health withall using that ceremony of unction so ordinarily used by Christ in curing diseases and doing it in the name of Christ 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins note g they shall be forgiven him Paraphrase 15. And the prayer of the Bishop c. and of the sick if it come from faith in Christ in the one praying to God in Christ for his recovery and in the sick person from a true Christain penitent heart shall be of force save where God is pleased otherwise to dispose of it for the good of the patient and his own glory to heal and recover the sick see note on Mat. 10. g. and Luc. 13. b. and God shall restore him to his former health To which purpose also it is useful that if upon examination he be found to have committed any wasting sin or sins which probably have brought this disease on him the sick person first fit himself for and then receive absolution from the Bishop 16. note h Confesse your faults one to another and pray one for another that ye may be healed The effectual fervent prayer of a righteous man availeth much Paraphrase 16. Upon these considerations therefore it will be very proper for all that are in this estate to make acknowledgment of their sins to such as are thus called to visit them and that besides other respects in order to their cure from such diseases as are then upon them by virtue of their intercession to God for those who shall thus approve to them the sincerity of their repentance see Gen. 20. 7. For this is certainly known that the prayer of a man of God to which he is incited by the Spirit as the prophets were when they prayed and as they were under the Gospel who had the gift of miracles see note on Gal. 5. b. will be very effectual even work miraculous cures 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six moneths Paraphrase 17. Elias was a prophet and a righteous man but a man for all that and subject to the same afflictions and frailties that we are and yet by earnest prayer he brought drought and famine upon the land for the punishment of the sins of the people that ran idolatrously after Baal and so upon the land of the ten tribes it rained not for three years and an half Luk. 4. 25. and Rev. 11. 6. 18. And he prayed again and the heaven gave rain and the earth brought forth her fruit Paraphrase 18. And upon some reformation he again prayed 1 Kin. 18. 45. and he was heard in abundance of rain and fruits 19. Brethren If any of you doe erre from the truth and one convert him Paraphrase 19. To conclude this discourse begun v. 14. let this be remembred and considered by all If any Christian transgresse the Evangelical rule of life fall into sin and any man take him off from that vicious course 20. Let him know that he which converteth the sinner from the error of his way shall save a soul from death and shall note i hide a multitude of sins Paraphrase 20. It is a most excellent glorious work of mercy which he hath wrought the effect of which is that God will free him on whom this change is wrought from death eternal and perhaps from temporal present death through sicknesse fallen on him for that sin ver 15. and besides he will accept and reward that charity of him that hath wrought that good work on him with the free discharge of whatsoever sins he hath formerly been guilty but hath now repented of Annotations on Chap. V. V. 3. As it were fire That the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as fire are to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have treasured up and not with the former the sense doth much inforce and the antient manner of writing without points doth well permit and it hath a special significancy in this place agreeable to the times wherein this Epistle was written For the last dayes being the time of the Jewes destruction see Note on Act. 2. b. and to treasure up wealth as fire being no more then to lay up their wealth so as it should mischief and devour and consume in stead of advantaging them this is here most truly said of the uncharitable and unchristian Judaizers at that time in respect of the destruction of that people approaching where the rich misers were the most miserably harrass'd of any See Note on Rev. 9. c. V. 7. Coming of the Lord The coming of the Lord is here expresly defined by Oecumenius to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expedition of the Romanes to which he there applies the words of Christ concerning John If I will that he tarry till I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the time of this life was to him extended untill the taking of Jerusalem and a little beyond it V. 9. Grudge not The practices of the Zelots among the Jewes a little before the great miserable destruction of that people are often mentioned in Josephus and referred to in this Epistle especially and in those of S. Peter written about the same time and to the same persons that this of S. James was viz.
preserve you here and to bring you to blisse eternal 22. And of some have compassion note m making a difference Paraphrase 22 23. And for others that are any way corrupted by these false teachers deal with them after different manners as their condition requires those that waver and are unsteddy rebuke and so recover them out of their danger with mildnesse do not cast them out of the Church deal mildly and mercifully with them receive and pardon them and for others that are intangled and corrupted by these seducers deal with them as the Angel did with Lot proclaim the terrors of the Lord unto them the approaching destruction that will suddenly overtake them hasten them to fly for their life to get out of this Sodome this sinfull abominable and formidable condition as men that are ready to have the vengeance of heaven fall upon them and these men snatch as out of a fire which will singe them if they stay but one minute in it and will devour them if they make any longer abode there and bring them to a hatred of all the beginnings and least degrees of impurity and uncleannesse as when a man would avoid the infection of the pestilence he will fly from and not dare to touch any garment of an infected person see Rev. 3. 4. 23. And others save with fear pulling them out of the fire hating even the garments spotted by the flesh Paraphrase 23. And for others that are any way corrupted by these false teachers deal with them after different manners as their condition requires those that waver and are unsteddy rebuke and so recover them out of their danger with mildnesse do not cast them out of the Church deal mildly and mercifully with them receive and pardon them and for others that are intangled and corrupted by these seducers deal with them as the Angel did with Lot proclaim the terrors of the Lord unto them the approaching destruction that will suddenly overtake them hasten them to fly for their life to get out of this Sodome this sinfull abominable and formidable condition as men that are ready to have the vengeance of heaven fall upon them and these men snatch as out of a fire which will singe them if they stay but one minute in it and will devour them if they make any longer abode there and bring them to a hatred of all the beginnings and least degrees of impurity and uncleannesse as when a man would avoid the infection of the pestilence he will fly from and not dare to touch any garment of an infected person see Rev. 3. 4. 24. Now unto him that is able to keep you from falling and to present you faultlesse before the presence of his glory with exceeding joy Paraphrase 24. Now to him who is able to support you from apostatizing and having done so to present you to himself at his appearance to destroy his enemies such as shall be accounted blamelesse before him and to have matter of rejoicing and triumph not of sadnesse or fear from that coming of his 25. To the only wise God our Saviour be glory and majesty dominion and power now and ever Amen Paraphrase 25. To him whose dispensations and methods of oeconomy are so infinitely wise and those so wonderfully express'd in this very matter that none else can pretend to the like in any degree to him who hath thus dealt with us in Jesus Christ preserved us wonderfully who believe and keep constant to him be ascribed all glory and divine greatnesse all dominion over all men and creatures from all eternity through all time particularly at this time wherein his power shines so illustriously and to all eternity So be it Annotations on S. Jude V. 1. Before of old ordained to this condemnation The way to interpret this as almost any other difficulty in this Epistle will be by comparing it with the second of Peter which is almost perfectly parallel to this There these men are spoken of c. 2. 3. and the passage that there seems parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. bringing on themselves swift destruction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom judgment for some while lingreth not and their destruction doth not nod ver 3. which signifies in both places the certain and quick destruction that is likely to come upon those men who by complying with the Jews and professing themselves to be such to avoid their persecutions are by the Roman destroyers taken for Jews and so speedily soon after this time devoured Only in this place is mentioned the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being formerly set forth or written of answerable to which is 2 Pet. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you shall be false teachers which being an affirmation that there shall be must be grounded on some prophecie or prediction that there should And that is clearly to be found in Christ's prediction of the destruction of the Jews Mat. 24. 10. before which there should come false prophets all one with the false teachers in S. Peter see 1 Joh. 2. 6. by which the Gnosticks are certainly to be understood see Note on Mat. 24. d. And therefore at the writing of Saint Jude's Epistle these being actually come in he speaks not of them by way of prophecie that they shall come but applies to them the former prophecie that they are the men that were before written or prophesied of by Christ in the Gospel of S. Matthew and so capable of that title In stead of this when S. John 1 Joh. 2. 18. speaks of this very matter he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye have heard that Antichrist cometh so now there are many Antichrists by which saith he we know that it is the last hour just as S. Matthew had made it a prognostick of the coming of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fatal period of the Jews By this it appears first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly here referrs to Christ's time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forewritten of to Mat. 24. or the passage there see down and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment or condemnation to that great destruction that should fall about that time upon all the obdurate unbelieving Jews and false teachers Gnosticks or other abominable Christians whose sin is set down in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impious c. their judgment or condemnation in these As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self it signifies no more then to be set forth or exposed to publick view as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing pasted up upon a door to signifie ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus and so we have it used Gal. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom Christ hath been set forth before their eyes only by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it it is here made to signifie prophecie or prediction somewhat formerly set forth or
〈◊〉 〈◊〉 〈◊〉 * an abortive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †toward me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * neither hath Christ been raised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have hoped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †shall deliver up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †take 〈◊〉 or bring to nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * this is with an exception of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For Eâ—◠†also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * doe we 〈◊〉 hazards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †according to man ‖ dispositions * truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I tell you it that you may be asham'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * what kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * an animal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †an animal * For so it hath been written †was * I tell you a secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he shall sound the trumpet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Comm. in Isâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Elench c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusch l. 4. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * treasuring up whatsoever ne gains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †those by letters will I seed for Theophylact c. sever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the preceding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * worthy for ne also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I shall have past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * whither I go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * securely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * lexhore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †worketh with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * quieted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * on Rom. 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the God and Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †upon us abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * wrought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * you are †we our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * also yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the favour conferr'd on us for the sakes of many may by many be thankfully acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or those things also ye acknowledge for the Syriack leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hope that ye will * our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * again from Macedonia to come to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †had this resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or was thus wâ—lling â—oâ— the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are in him yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or therfore through him are Amen for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to God for his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that we exercise dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 12. p. 1173. * this very thing did I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †made sorry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * but in part that I may not lay weight upon him all you †before the many * exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have I written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ have forgiven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that we be not over-reach'd by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for the Gospel of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the knowledge of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among them that are escaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or from death â—o death for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †deale as bucksters with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being manifested that ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fitted us or enabled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in the writings being ingraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †which is done away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in glory †administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * were †was not so much as glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †looked not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or face for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈…〉 p. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * grow not sluggish or cowardly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * so that the illumination of the Gosâ—el of the glory of Christ hath not shin'd to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or in vessels of shell * griped †brought to extremities stâ—aitned but not despairing * pursued but not left behind †that the death is wrought in us but the life in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * benefit having abounde◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †excéed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * are not sâ—ornfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †most superlative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * temporary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 6. p. 855. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to put on over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †we be found clothed not naked 〈◊〉 〈◊〉 〈◊〉 〈◊〉