Blesse them that curse you and pray for them which despightfully use you 29. And unto him that smiteth thee on the one cheek offer also the other and him that taketh away thy cloak forbid not to take thy coat also Paraphrase 29. and from him that taketh away thy upper garment withhold not thy shirt or inner garment also See Mat. 5. note r. 30. Give to every man that asketh of thee and of him that taketh away thy goods note f ask them not again Paraphrase 30. Every man that truly wanteth such is not he that maketh begging his trade and refuseth to make use of his labour to sustain or rescue him from want is the proper object of every mans charity and therefore no man that is thus qualified to receive and by asking offers thee an opportunity is to be rejected by thee And liberality consisting of two branches giving and lending freely without interest doe thou exercise both parts of it towards the poor give to all distrested persons that aske that from thee and from him that wanteth and receiveth any leane from thee exact no use 31. And as ye would that men should do to you do ye also to them likewise Paraphrase 31. And whatever you would think an act of duty or charity from others to you if you were in their condition and they in yours be ye carefull to doe the same for them 32. For if ye love them which love you what thank have yee for sinners also love those that love them Paraphrase 32. What thanks or reward can you expect See 1 Pet. 2. 19. for the very heathens as publicans Mat 5. 46. are willing to pay kindnesses to them who have shewed them some first 33. And if ye doe good to them which doe good to you what thank have ye for sinners also doe even the same 34. And if ye lend to them of whom ye hope to receive what thank have ye for sinners also lend to sinners to receive as much again Paraphrase 34. the heathens lend to heathens that at another time they may borrow as great a summe 35. But love yee your enemies and doe good and lend note g hoping for nothing again and your reward shall be great and ye shall be the children of the highest for he is kind to the unthankfull and to the evil Paraphrase 35. lend to them to whom your loane may be a seasonable mercy though they be so poor that ye cannot in any probability ever borrow of them at any other time and never think that this improvident bounty will ever bring any want on you And this shall be a means to make God your paymaster who will doe it most abundantly and beside that ye shall herein imitate God himself who is bountifull to those that make him no returnes yea that provoke him by their sinnes 36. Be ye therefore mercifull as your father also is mercifull 37. Judge not and ye shall not be judged condemne not and ye shall not be condemned forgive and ye shall be forgiven Paraphrase 37. Mat. 7. 1. Doe not accuse see note on Joh. 12. d. or interpret other mens words or actions uncharitably lay not unfavourable censures on them but deale with that candor toward others as you expect or desire God should doe to you 38. Give and it shall be given to you good measure pressed down and shaken together and note h running over men shall give into your bosome for with the same measure that ye mete withall it shall be measured to you again Paraphrase 38. All your works of mercy and liberality shall be most abundantly repaid 39. And he spake a parable to them Can the blind lead the blind shall they not both fall into the * ditch Paraphrase 39. Another parable there was which Christ at some time used though it seem not to have been spoken at the time when the former passages were delivered See Mat. 15. 14. 40. The disciple is not above his master but ever one that is note i perfect shall be as his Master Paraphrase 40. ever right true follower of Christ will be content to suffer what his master suffers before him Mat. 10. 25. and that portion he must look for 41. And why beholdest thou the mote that is in thy brothers eye but perceivest not the beam that is in thine own eye Paraphrase 41. small thin shiver of wood 42. Either how canst thou say to thy brother Brother let me pull out the mote that is in thine eye when thou thy self beholdest not the beam which is in thine own eye Thou hypocrite cast out first the beam that is in thine own eye and then shalt thou see clearly to pull out the mote that is in thy brothers eye 43. For a good tree bringeth not forth corrupt fruit neither doth a corrupt tree bring forth good fruit Paraphrase 43. For 't is not thy supercilious finding fault or judging of others that will ever denominate thee good unlesse thine own heart and practises be accordingly 44. For every tree is known by his own fruit for of thorns men doe not gather figs nor of a bramble-bush gather they grapes Paraphrase 44. For every tree is discerned to be good by bringing forth that fruit which is proper to it good of the kind 45. A good man out of the good treasure of his heart bringeth forth that which is good and an evill man out of the evill treasure of his heart bringeth forth that which is evil For of the abundance of the heart his mouth speaketh Paraphrase 45. Every man hath a treasury or repository within him from whence all his actions are sent forth he that hath an honest heart a repository of good purposes and resolutions on all occasions brings forth from thence good actions 46. And why call ye me Lord Lord and doe not the things which I say Paraphrase 46. T is to little purpose for you to professe Christianity to expect any good by that profession unlesse your actions are sutable to my commands 47. Whosoever cometh to me and heares my sayings and doth them I will shew you to whom he is like 48. He is like a man which built an house and digged deep and laid the foundation on a rock and when the flood arose the stream beat vehemently upon that house and could not shake it for it was founded upon a rock Paraphrase 47 48. Every disciple of mine that obeyes my doctrine is to be compared to a builder which in laying his foundation digged till he came to a firm rock or hard stone and layd his foundation upon that and he had the benefit of it no violence of wind or flood parallel to which are the most boysterous temptations of the world could shake his building Mat. 7. 26. 49. But he which heareth and doth not is like a man that without a foundation built an house upon the earth against which the stream did beat vehemently and immediately it fell
devils that are his subjects inferiour to him 25. And Jesus knew their thoughts and said unto them Every kingdome divided against it self is brought to desolation and every city or house divided against it self shall not stand Paraphrase 25. If any King mean to uphold his kingdome he will not quarrel and fall out with his own subjects and cast them out which are a doing him service such divisions and civil dissentions as these will soon destroy his kingdome and therefore cannot probably be affirmed of any prudent Ruler or Prince 26. And if satan cast out satan he is divided against himself how shall then his kingdome stand Paraphrase 26. And Satans casting out devils which are about his businesse possessing those whom he would have possest would be such a civill dissension and breach as this This is an argument against you But then secondly 27. And if I by Beelzebub cast out Devils by whom do note g your children cast them out Therefore they shall be your judges Paraphrase 27. Why may not I cast out devils by the power and in the name of God as well as your disciples and countrymen the Jews among you who being evil are therefore more obnoxious to suspicion of holding correspondence with Satans kingdome doe at least pretend to doe When they in the name of God go about to cast them out you affirm it to be by the power of God and so doe I. Why should you not beleive that of me which you affirm of your own 28. But if I cast out devils by the Spirit of God then the kingdome of God is come unto you Paraphrase 28 But if it be indeed by the power of God that I doe all this call'd the finger of God Lu. 11. 20. then it is clear that although you were not aware of it yet this is the time of the Messias whose mission God hath testified with these miracles and would not have done so if he had been a false Christ And then thirdly 29. Or else how can one enter into a strong mans house and spoyle his goods except he first bind the strong man and then he will spoile his house Paraphrase 29. My dispossessing Satan of his goods turning him out of those whom he possesses is an argument that I have mastered him and so that I do not use his power but that mine is greater then his and employed most against his will and to his damage 30. He that is not with me is against me and he that gathereth not with me scattereth abroad Paraphrase 30. And 't is proverbially known that he that is not on ones side that brings forces into the field and is not for a mans assistance he is certainly for his enemy engages against him doth him hurt and consequently my casting out devils shews that I am Satans declared enemy 31. Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Paraphrase 31 For this speech of yours that I work by Beelzebub let me tell you Pharisees v. 24. that this malitious resisting and holding out against the visible work of God and despising the miracles that I have wrought by the Spirit and power of God v. 28. is such a crime of so deep a dye that it shall to them that continue in it be remissible 32. And whosoever note h speaketh a word against the son of man note i it shall be forgiven him but whosoever speaketh against the Holy Ghost it note k shall not be forgiven him neither note l in this world nor in the world to come Paraphrase 32. Whosoever shall say this against the son of man that is shall not receive me as I am the son of man or before I am sufficiently manifested by the Spirit or finger of God to be the Messias he may by want of light or manifestation be excusable and by a general repentance for all his sins of ignorance may receive pardon But he that shall resist the Spirit of God manifestly shining in these miracles wrought by Christ to the astonishment and conviction of all but Pharisees v. 23. and shall impute those miracles to the devil which by what hath been said sufficiently appear to be the works of Gods own power If he repent not particularly of this and come in and acknowledge Christ thus revealed and manifested to him there is no pardon or mercy to be had for him neither in this age nor at the coming of the Messias by him supposed yet future or neither in this life where he shall be punished with spiritual death Gods withdrawing of grace nor in the other where eternal death expects him 33. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit Paraphrase 33. For indeed they that doe this that impute the miracles which by the power and finger and spirit of God are wrought by me unto the devil must according to the old known rule of judging the tree by the fruit he understood to affirm the same ill of him that is the holy Ghost whose productions these miracles are as they affirm of the miracles themselves by pronoucing these to be diabolical they do by implication pronounce the holy Ghost to be an infernal spirit and so God to be the devil which is the highest and the most irremissible blasphemy imaginable 34. O generation of vipers how can ye being evil speak good things For out of the abundance of the heart the mouth speaketh Paraphrase 34. Yee are indeed a wretched sort of people Your language speaks you what you are viz. that your viperous hearts will not permit you to speak any otherwise as how can you is used Jo. 5. 44. and of Christ he could not doe miracles Mar. 6. 5. that is their unbeleif was a let and impediment to him For as your hearts are even so by consequence will your language be and therefore from so viperous a brood no better can be expected 35. A good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things Paraphrase 35. Every man entertaineth his guests with such provisions as he hath And just so mens words are testifications of what is in their hearts 36. But I say unto you that every note m idle word that men shall speak they shall give account thereof in the day of judgement Paraphrase 36. But deceive not your selves as if words were too light to be accounted for Beleive it words such they may be false blasphemous words such as yours are now v. 32. and such as flow out of the evil treasure of the heart v. 35. shall be most sadly accounted for in the day of judgement 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned Paraphrase
to hoard or treasure up any of the possessions of this world for they are all whether cloth or fruit or mony subject to those three casualties of moths vermin and theeves every one the worse some lost by keeping 20. But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where theeves do not break through nor steal Paraphrase 20. Ecclus. 29. 11. 21. For where your treasure is there will your heart be also Paraphrase 21. For as long as your treasures are those of this world your hearts will be fastned upon this world your only way of elevating your desires and setting them on heaven is to lay out that which God gives you on his service 22. The light of the body is the eye If therefore thine eye be note l single thy whole body shall be full of light 23. But if thine eye be evil thy whole body shall be full of darknesse If therefore the light that is in thee be darknesse how great is that darknesse Paraphrase 22 23. As the eye is the candle of the body lightens and directs it so hath liberality of mind a most observable influence upon the whole Christians life and actions serving them with light and directions toward the making them all very Christian But where in stead thereof covetousnesse is gotten in there is commonly nothing but darknesse i e. a life aliene from Christ from the temper which he requires If then that most eminent leading virtue in Christianity thy charity or liberality be extinct and turn'd into the tontrary that of covetousnesse what a deep darknesse shalt thou walk in though the light of the Gospel shine round about thee 24. No man can serve two masters for either he will hate the one and love the other or else he will note m hold to the one and despise the other Ye cannot serve God and Mammon Paraphrase 24. He will perform faithfull service to the one whom he loves but for the other whom he hates or undervalues if he be engaged in his service he will despise his commands and not care to please him even so the tending and observing of wealth doing nothing but what may in the eye of the world tend to increase of riches is not reconcileable with the serving of God doing what Christ requires of us 25. Therefore I say unto you take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the life more then meat and the body then rayment Paraphrase 25. Be not fearful or anxious for the future nor doubtful of God's providence in allowing you the necessities of life food and rayment for 't is so much more easie to give food than life and â—ayment than a body that sure God who was so able and so kind to doe the one will not be unable or backward to doe the other to all that depend upon him faithfully 26. Behold the fowles of the ayre for they sow not neither doe they reap nor gather into barnes yet your heavenly father feedeth them Are ye not much better then they 27. But which of you by taking thought can adde note n one cubit unto his stature 28. And why take ye thought for rayment Consider the lilies of the field how they grow they note o toyle not neither doe they spin Paraphrase 28. They neither labour in husbandry for the sowing those things from whence in the time to come garments are made hemp flax c. nor doe they spin them when they are grown i. e. they contribute nothing toward this matter of providing themselves cloathing for the future 29. And yet I say unto you that even Solomon in all his glory was not arrayed like one of these Paraphrase 29. The natural bravery of the lily especially of the white lily is beyond all the glory of apparel that art and cost could bring in to Solomon though 't were his glory ever to go in white that being but accidental and adventitious to him this coming from the lilies own fruitful bowels and so more genuine and natural and truly glorious 30. Wherefore if God so cloath the note p grasse of the field which to day is and to morrow is cast into the oven shall he not much more cloath you O ye of little faith Paraphrase 30. And if God have made so rich and glorious a provision of attire for those short-liv'd flowers then certainly for us that have such instances of his providence to doubt of Gods power or will to provide us sufficient rayment is a piece of weaknesse or want of faith which will not be excused in us God having promised that he doth and will care for us which promise cannot be doubted of without infidelity 31. Therefore take no thought saying What shall we eat or what shall we drink or wherewithall shall we be cloathed Paraphrase 31. Be not beforehand so troubled with apprehension of future wants of food and rayment 32. For after all these things doe the Gentiles seeke for your heavenly father knoweth that ye have need of all these things Paraphrase 32. The things that heathen men are so sollicitious for they that worship false Idol gods or that acknowledge nothing of a divine providence For the Gospell tells us not that we have no need of them but that God knows we have need of them and will in his providence take care for our wants help us to the necessaries of life in due time as long as he affords us life 33. But seek ye first the kingdome of God and his righteousnesse and all these things shall be added unto you Paraphrase 33. But let your principall and first care be to approve your selves the obedient servants of God performing all those things with all diligence and exactnesse which are required to render you acceptable in his sight and then for the necessaries of this life though ye now which follow me have no way to lay in for your selves I promise you that they shall not be wanting to you I will take care they shall be brought in unto you 34. Take therefore no thought for the morrow for the morrow shall take thought for the things of it selfe sufficient unto the day is the evil thereof Paraphrase 34. Be not therefore beforehand importunely doubtfull or sollicitous concerning your future subsistence be not sollicitous for that to day which may be soon enough cared for to morrow only labour and pray for that which is sufficient for the present time and when the future comes then take care and pray for that let that have the proportion of care and prayer which is due to it layd or charged upon it and let not the present have the charge and burthen of the future also having enough of its own trouble and turmoyle belonging to it Thus is this whole discourse directly designed by Christ to prohibit all anxiety for the
the iota or title mentioned before c. he shall be least in the kingdome of God that is indeed shall not be admitted at all which by this figure is thus express'd in relation to what went before He shall be the least as he breaks the least without which that would not have been the style in all likelyhood Thus Isai 65. 11. Yee are they that furnish the drink offering to that number Therefore will I number you to the sword c. Thus Mat. 12. 50. upon mention of his mother and brethren seeking him which was literally true of Mary c. Christs reply is in another not a literall sense Whosoever doth the will of my father the same is my brother and sister and mother So 1 Cor. 8. 2. speaking of the knowing of God in the vulgar ordinary sense of knowing he adds v. 3. but if any man love God he is known of God in another notion of knowledge for approbation and in the same kind again Gal. 4. 9. Now after ye have known God or rather are known of God and Rom. 14. 13. Let us no longer judge one another that is censure separate from communion but rather judge this quite in another sense as Judging signifies thinking fit and resolving and Rev. 22. 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man shall adde to these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall adde to him the plagues c. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man shall take away God shall take away his part out of the book of life Agreeable to these is this phrase here on mention of the dead father preceding Let the dead bury the dead but follow thou me that is not let the dead but let others do that office interre the dead but thou that art a consecrated person must do that to which thou art consecrated which in all probability if it were not a proverbiall speech known among them was yet the imitation of some other proverb as Like to like the living to the living the dead to the dead c. which are not always to be required to the literall sound of the words wherein they are express'd V. 28. Tombs 'T was usuall for the Devils to abide in tombs to confirm in men that vain perswasion of the souls of men after Death being turn'd into Devils see Hieron Magius miscellan l. 4. c. 12. and for divers other ends for which the solitude of such places was advantagious to them none using to come thither but to bury their dead V. 30. Swine That there were Swine among the Gadarens contrary to the Jewish customes will not bee strange when 't is remembred that Gadara is by Josephus numbred among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecian Cities which Pompey took away from the Jews see Is. Causab ad Baron p. 219. and that the greatest part of the inhabitants were Syrians not Jews by the affirmation of the same Josephus l. 2. de Bello Judai c. 33. See Constant l' Empereur de legibus p. 181. CHAP. IX 1. AND he entred into a ship and passed over and came into his own city Paraphrase 1. Capernaum where he now dwelt v. 7. and Mar. 1. 21 45. and c. 2. 1. and to which he removed from Nazareth Mat. 4. 13. 2. And behold they brought to him a man sick of the palsie lying upon a bed and Jesus seeing their faith said unto the sick of the palsie Son be of good cheer thy sins be forgiven thee Paraphrase 2. By this extraordinary course of bringing the sick man discerning the great vigor of their faith 3. And behold certain of the Scribes said note a within themselves This man blasphemeth Paraphrase 3. Either in their hearts or in private discourse one with another not heard by him or his disciples 4. And Jesus knowing their thoughts said Wherefore think ye evil in your hearts Paraphrase 4. And Jesus by his divine power as searcher of hearts discerning whither their thoughts or words whispered among themselves and not spoken audibly said unto them Why doe you passe such malicious causelesse censures 5. For whether is easier to say Thy sins be forgiven thee or to say Arise and walk Paraphrase 5. Be cured of thy palsie and walk about 6. But that ye may know that the son of man hath power on earth to forgive sins Then saith he to the sick of the palsie Arise take up thy bed and go unto thy house Paraphrase 6. That Christ in this state of exinanition hath authority to forgive sins here to men that lie under punishment of them and consequently to deliver from their bond those that were deliver'd up to Satan and so tormented by him This power given to Christ on earth in the commission received from his Father v. 8. to be from this time continued on the earth and accordingly committed by Christ at his departure to the Apostles Joh. 20. and in them to their successors that what they forgive on earth should be forgiven in heaven and the bonds loosed 7. And he arose and departed to his house 8. But when the multitudes saw it they marvelled and glorified God which had given such power unto men Paraphrase 8. were amazed to see it and acknowledged it an incomprehensible mercy of God to send a Prophet to them with such a commission power of pardoning sin and that testified by doing an absolute miracle v. 6. 9. And as Jesus passed forth from thence he saw a man named Matthew sitting at the note b receit of custome and he saith unto him Follow me And he arose and followed him Paraphrase 9. a tole-gather or Publican by trade busie about his work and upon Christs first word of command or call he left his trade and attended him as his constant disciple 10. And it came to passe as Jesus sate at meat in the house behold many note c publicans and sinners came and sat down with him and his Disciples Paraphrase 10. And this new disciple of his made him a feast Mar. 2. 14. and that a great one Lu. 5. 27. though Matthew being the Writer of this Gospel affirm it not of himself And as Jesus was at that feast in Matthews house many other Publicans such as Matthew had been who were looked upon by the Jewes as the vilest sort of men that no Jew was to eat or drink or converse with familiarly 11. And when the Pharisees saw it they said to his disciples Why eateth your master with publicans and sinners Paraphrase 11. Why doe your master and you Lu. 5. 30. a thing which is so unlawfull ear 12. But when Jesus heard that he said unto them They that be whole need not a Physitian but they that be sick Paraphrase 12. He raised his voice and directed it to the Pharisces that stood thus cavilling by and said 13. But goe ye and learn what that meaneth I will have mercy and not sacrifice for I am not come to call the
barbarousnesse and ferity of his disposition And this was called by them Corban and is often in this sense to be met with in the Misnaioth and in Maimonides and is the word used in Mar. 7. 11. and as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift here And what hath thus passed under their vow is say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is utterly forbidden or unlawful or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlawful as Corban which being consecrated must not be touch'd or imployed to any other uses Which therefore in all probability is the word omitted in the Ellipsis which others supply by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be free but should rather be he is obliged may not give his Father So that the plain meaning of the place is A Father being in want requires releif of his Son the Son answers that he hath vow'd he will not and so that to him it remains not lawful to relieve him And the Pharisees approve of this practise that he may thus evacuate his duty to his parent and though quite contrary to the precept of honouring and releiving them yet it was by them thought obligatory to the frustrating of that commandement and many cases are set down wherein it doth so in Maimonides and the Rabbins See Mr. Pococke Not. Miscell p. 414. and so this without question is it which is here charged on the Pharises by Christ But that which is more ordinarily received by the Ancients and which Origen had from an Hebrew is that Corban and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the sence of it Lev. 1. 2. and 7. 14. c. a gift consecrated to God and so saith Theophylact the Pharisees covetous greedy persons perswading children to give nothing to their parents but to consecrate all to the treasury of the Temple taught them to say O Father that which thou desirest to be profited by me that is releived is a gift that is consecrated to the Temple and so they divided with the children all that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor old parents were left without any releif in their old age This interpretation is probable also yet appears not to be agreeable to the Jewish practise for among them are no foot-steps of any cleaving to God or consecrating in this matter as the testimonies produced by Mr. P. doe evidence However it be the words in Greek have an Ellipfis most fitly to be supplied as was said by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an interdict or it is unlawfull to breake my vow and not as others supply it by adding shall be guiltlesse or shall be free that is from the obligation or punishment attending that prohibition or there is no more required or this is enough or the like V. 13. Plant The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plantation here signifies not one single plant but a garden or nursery of plants And so fitly belongs to a multitude of men a sect or sort as here of the Pharisees v. 12. which followed Christ and heard his doctrine The only difficulty is what is meant by such a plantation being planted or not planted by God And that will be best conjectured from the Context At one saying of Christ the Pharisees were scandalized gall'd and discouraged from following him or entertaining his doctrine v. 12. And when Christ is told of this his only answer is Every plantation which is not planted by God shall be rooted out Where as their being scandalized or discouraged from following him is the rooting out of his plantation so their manner of following beleiving entertaining of his doctrine is express'd by Gods having not planted that plantation The bottome of it is That Faith which comes from God as founded on his testimony and terminated in his doctrine will extend it self infinitely to all that shall come so testified and so to the whole doctrine of Christ as well as to any part of it it being certain that God cannot lie or bear testimony to any that shall say any thing false and as certain that all Christs doctrine particularly this v. 11. hath a tincture of Divinity upon it And therefore they that professe to hearken to Christ and to receive his doctrine in some things but not in all to follow him a while and then to quarrell with his doctrine when it agrees not with their humour 't is hereby evident that the Faith which is in them is not founded on Gods teaching or testifying see c. 16. 17. is not his seed received into a humble obedient honest heart which is a mould that receives all that comes from God and brings forth fruit abundantly c. 13. 23. but is founded on some other principle the gratifying their humours or interest c. and accordingly as the seed that fell on stony ground soon withered away that kind of beleiver when tribulation came was scandalized fell off and forsooke Christianity so this kind of partiall hypocriticall faith of them that beleive Christs doctrine no farther then they like it is sure not long to last whensoever a crosse doctrine comes as here they are scandalized and fall off from Christ the plantation being none of Gods is rooted out By this will be discern'd what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taught of God by having any thing revealed from God c. 16. 17. that is when as God by his testimony of Christ or the holy Ghosts descent on the Apostles testifies the truth of any doctrine so the humble obedient beleiver receives it as Gods and without consideration of any humane or carnall motives imbraces it whatever it is how strange or ungratefull soever V. 19. Evil thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot well in this place signifie reasonings bare thoughts without subsequent actions because they are here said to come out of the heart and to come out of the man Mar. 7 20. it may therefore possibly be wicked talking from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reason according to which it is that Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquacity garrulity and so 't would accord with the mention of the mouth v. 11 18 19. But it may well be that the mouth there may be used by a Synecdoche for the outward man as in Mark 't is set out of the man and then other circumstances there are of the Context which will I conceive suggest another signification of the word which may be most agreeable to them Our Saviour here mentions several sins against the second Table against the seventh Commandment adulteries and fornications together and by setting fornications after adulteries I suppose he means a fouler sort of that sin unnatural uncleannesse such as is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many other places Then against the eighth Thefts of all sorts the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will belong to greater and lesser kinds of that sin and so no other word is added to it
every person but Noahs family that made use of the means prescribed them by God so shall it be in this approaching destruction on this nation 40. Then shall two be in the field the one shall be taken and the other left 41. Two women shall be grinding in a mill the one shall be taken and the other left Paraphrase 40 41. Then shall there be many acts of Gods providence discerned in rescuing one from that calamity wherein another is destroyed especially that of departing out of Judaea v. 16. which the beleivers generally did at Gallus's raising the siege see Note g. the rest staying behind and so being destroyed Two persons in the same field together shall be thus discriminated in their fate two women grinding together or turning of a hand-mill one of them shall stay and be destroyed and the other that was in the same place and danger with her shall as by the Angel that hurried Lot out of Sodome or otherwise by some invisible disposition of that providence which waits on his faithfull servants be rescued from that destruction v. 31. 42. Watch therefore for you know not what hour your Lord doth come Paraphrase 42. This judgment then being so neer and yet so uncertain when the time will be it will become every one to be vigilant every minute that he may be of the number of those to whom those strange deliverances are promised that is a faithful constant obedient servant of Christs not tempted from his service by any terrors see v. 13. 43. But know this that if the good man of the house had known in what watch the thief would come he would have watched and would not have suffered his house to be broken up Paraphrase 43. For certainly any man that were thus forewarned of a thief that would break into his house at such a time is mad if he doe not provide a guard to secure it against that time 44. Therefore be ye also ready for in such an houre as you think not the son of man cometh Paraphrase 44. And then by the same reason when the time is so uncertain and the being ready at that time so necessary you are obliged to be alway on your guard expecting every houre 45. Who then is a faithful and wise servant whom his Lord hath made ruler over his houshold to give them meat in due season Paraphrase 45. Whosoever of you ther◠shall be intrusted by God in any office of trust or stewardship especially in that of getting beleivers to Christ and shall discharge that trust faithfully and discreetly doe that which is his duty in times of triall and persecution v. 11 12. 46. Blessed is that servant whom his Lord when he cometh shall find so doing Paraphrase 46. Thrice happy shall be bee if when his master comes to visit he continue to be thus imploy'd and so be found about the duties of his trust constant and persevering v. 13. 47. Verily I say unto you that he shall make him ruler of all his goods Paraphrase 47. His Lord shall enlarge his trust and make him steward of all and not only of his houshould either preserve him to be a governour in his Church after these sad times are over or otherwise reward him as he seeth best 48. But and if that evil servant shall say in his heart My Lord delayeth his coming Paraphrase 48. If that servant shall prove dishonest and say or think that Christ means not to come and visit as he said he would 2 Pet. 3. 4. 49. And shall begin to smite his fellow-servants and to eat and drink with the drunken Paraphrase 49. And thereupn joyne in the persecuting of his brethren as the Gnosticks did with the Jewes against the Christians and indulge himselfe presumptuously to licentious living see 2 Pet. 3. 3. Jude 18. 50. The Lord of that servant shall come in a day when he looketh not for him and in an houre that he is not aware of Paraphrase 50. The time of visitation shall come on him when 't is least looked for when he is in the worst posture to be surprized 51. And shall note p cut him asunder and appoint him his portion with the hypocrites there shall be weeping and gnashing of teeth Paraphrase 51. And shall deale with him as a false debtor or deceitfull steward hew him asunder and assigne him the same lot which befalls the unbeleiving Jewes Lu. 12. 46. bring the same destruction on the Gnostick Christians and the Jewes together and that shall be an irreversible and a most miserable destruction Annotations on Chap. XXIV V. 2. One stone upon another The full completion of this Prophecy of not one stone left on another is very remarkable in story which tells us that Turnus Rufus did with a ploughshare tear up the foundations of the Temple and so not leave any part of it under ground undissolved not one stone upon another see Scaligers Canon Isagog p. 304. V. 3. Coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the presence or the coming of Christ is one of the phrases that is noted in this book to signifie the destruction of the Jewes See Note on c. 16. o. A threefold coming of Christ there is 1. in the flesh to be borne among us 2 ly At the day of doome to judge the world 1 Cor. 15. 23. and in many other places And beside these 3 ly a middle coming partly in vengeance and partly for the deliverance of his servants in vengeance visible and observable on his enemies and crucifiers and first on the people of the Jewes those of them that remain impenitent unbeleivers and in mercy to the relief of the persecuted Christians So 't is four times in this Chap. v. 27 37 39. and here So 2 Thess 2. 1. and 8. when the coming of Christ is said to destroy that wicked one which it seems should then in a short time be revealed which therefore as it agrees with the predictions here of the many Antichrists before this destruction so it cannot be applicable to that other coming at the end of the world So Ja. 5. 7 8. where the designe being to establish the scatter'd Jew-Christians and to give them patience in their present pressures the only argument is because the coming of the Lord draws nigh which being foretold as the season which he that surviveth should escape both here in this chap. v. 13. and c. 10. 22. and Mar. 13. 13. as when their persecutors for such were the unbeleiving Jewes are destroyed it must necessarily follow The nearnesse of it is therefore the best motive to confirme the patience of any and is again expressed v. 9. by the Judges standing before the gate that is very nigh at hand ready to enter on the work And so I conceive it signifies also 2 Pet. 1. 16. as will appear by considering the circumstances of the place see Note c. and so ch 3. 4. and 12. being a coming which was within a while to be
repentance and change to fit men for Christ 77. To give knowledge of salvation to his people by the remission of their sinnes Paraphrase 77. To teach men that in Christ there is a possibility of obteining salvation for sinners to wit by pardon of their sins upon repentance and new life 78. Through the tender mercy of our God whereby the note f day-spring from on high hath visited us Paraphrase 78. which is a special act of compassion in God through which it is that this rising Sun i. e. the Messias or Christ so called by the Prophets is come from heaven to visit and abide among us 79. To give light to them that sit in darknesse and in the note t shadow of death to guide our feet into the way of peace Paraphrase 79. to shine forth to blind ignorant obdurate worldlings living in a state of death and to put us into that way that will bring us to salvation 80. And the child grew and waxed strong in spirit and was in the deserts till the day of his shewing unto Israel Paraphrase 80. And Iohn grew and had the Spirit of God dayly more and more shewing himself in him and dwelt in the hill countrey of Iudea where he was born till the time of his preaching or setting to the execution of his office among the Iews Annotations on Chap. I. V. 1. Most surely believed This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several notions in the New Testament 1. It is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fulfilled performed done So 2 Tim. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil or perform thy ministery So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle saith Fulfil or performe thy ministery So in Nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfil desire is to do what is desired so 2 Tim. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the preaching may be fulfilled i. e. gone through with and that the Gentiles may hear i. e. that it may be preached to the Gentiles also So in Hesychius Presbyter Cent. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old Testament did not perfect or complete the inward man to piety or in that respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense And so 't is in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which have been done performed acted among us of which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or narration ensuing doth consist And this is perfectly agreeable to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the Old Testament is once rendred by it which signifies to fulfil and performe as well as to fill So the Hebrews have a proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let a man fulfil his heart i. e. do what he lists and in the Psalmist to fill or fulfil all thy mind is to grant all thy petitions Secondly then it signifies to fill and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fulnesse or plenty Col. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of the fulnesse of understanding and because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Metaphorical as well as real filling infusing imbuing c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so too And according to the matter of subject to which it is applyed the signification is yet farther varied For so being applyed to the Heart the principle of action it signifies to incite to any action to embolden to do any thing and when there is any thing of difficulty in it or of danger then it is particularly to give courage or confidence to embolden So Act. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why hath Satan filled thy heart that thou shouldst lye or deceive the Holy Ghost i. e. why or how did Satan incline or embolden thee to do this villany and so Eccles 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart of the sons of men is filled to do evil i. e. men are by impunity incited and emboldned to do so So Hest 7. 5. who hath filled his heart to do this or whose heart hath filled him to do this where the Greek reads distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is it that hath dared to denote the danger that he incurred that had done it and so the boldnesse of the adventurer And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes ordinarily to signifie boldnesse confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 11. confidence of hope the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence of faith Heb. 10. 22. the effect of being wash'd from an evil conscience in the end of the verse and the instrument of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming cheerfully to God in the beginning So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 21. being confident that God was able and so boldly depending on it So 1 Thess 1. 5. Our Gospel hath been towards you preached to you not onely in word but in power and in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in or with much confidence for so the next words as ye know what manner of men we were among you are interpreted c. 2. 2. we were confident in our Lord to speak the Gospel of God to you in much contention And so Rom. 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every man have assurance such as on which his actions are to depend in his own not any other mans understanding The Kings MS. leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning is Let a man be moved to do any thing by his own not by another mans conscience for so the Context enforceâ—h being in opposition to one mans judging another for doing what he thinks he ought to do v. 4. according to that of 1 Cor. 10. 29. why is my liberty judged of another mans conscience These are the places where the word is used in these books which are therefore put together here in the first place V. 2. Ministers Two possible acceptions there are of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word may signifie as it doth in some other places the matter the thing spoken of for so it doth v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words i. e. the things wherein thou hast been instructed So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word i. e. thing done c. 2. 15. see Note on Mat. 2. h. and in this notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the Apostles as those that were Christs instruments and officers not onely saw but acted themselves the things the passages that are here related And this is the plainest and clearest meaning of the phrase 2 ly It is the opinion of other learned men and among them of Budaeus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here as generally it doth throughout S. Johns Gospel the word i. e. Christ incarnate That the use of this phrase or title of Christ should not be
from this other of having undertaken the obedience of God 29. And when the people were gathered thick together he began to say This is an evil generation they seek a signe and there shall no signe be given it but the signe of Jonas the prophet Paraphrase 29. As for the second question proposed v. 16. he now in the presence of a great multitude gave answer also to that see Mat. 12. 39. 30. For as Jonas was a signe to the Ninevites so shall also the son of man be to this generation Paraphrase 30. For as Jonas preaching in the streets of Nineve being accompanied with the miracle of having been three daies in the whales belly and then being cast up on the shore alive was an assurance to them that without repentance they should speedily be destroyed So shall the preaching of Christ to the men of this age accompanied with his death and resurrection after three daies be a certain forerunner of destruction to them that believe not 31. The queen of the south shall rise up in the judgment with the men of this generation and shall condemn them for she came from the uttermost parts of the earth to heare the wisdome of Solomon and behold a greater then Solomon is here Paraphrase 31. here is more of wisdome heavenly divine doctrine then ever was in all Solomons words or writings Mat. 12. 42. 32. The men of Nineve shall rise up in the judgment with this generation and shall condemn it for they repented at the preaching of Jonas and behold a greater then Jonas is here Paraphrase 32. here is more powerfull preaching denuntiation of severer judgments then those that Jonah denounced against Nineve 33. No man when he hath lighted a candle putteth it in a secret place neither under a bushel but on a candlestick that they which come in may see the light Paraphrase 33. To that purpose of v. 28. that they only are bles'd which not only heare but observe Gods commands belongs that known speech of Christ delivered at another time also Mat. 5. 15. and Lu. 8. 16. No man c. 34. The light of the body is the eye therefore when thine eye is single thy whole body also is full of light but when thine eye is evil thy body also is full of darknesse Paraphrase 34. And to the same purpose may be applied that other used also by Christ in the same sermon on the mount see note on Mat. 6. 22. l. that the heart being once truly warmed with Christian virtues will fill the whole body with charitable and Christian actions 35. Take heed therefore that the light which is in thee be not darknesse Paraphrase 35. Take care therefore that the Christian precepts and graces afforded thee be not accompanied with an unchristian life 36. If thy whole body therefore be full of light having no part dark the whole shall be full of light as when the bright shining of a candle doth give thee light Paraphrase 36. If therfore the Christian doctrine have taken full possession of thee and no faculty or affection be left out from being wrought upon by it then sure the actions will be most illustriously so and the whole life of such an one will be as a room with a blazing torch or candâ—â— it enlightned in every corner without any intermissions or mixture of unchristian actions 37. And as he spake a certain Pharisee besought him to dine with him and he went in and sat down to meat 38. And when the Pharisee saw it he marvailed that he had not first washed before dinner Paraphrase 38. the Pharisee wondred to see him lie down to dinner without washing his hands first See Mar. 7. 3. notes on a. and b. 39. And the Lord said unto him Now doe ye Pharisees make clean the outside of the cup and platter but your inward part is full of ravening and wickednesse Paraphrase 39. Ye hypocriticall Pharisees wash your selves as if a man should wash his vessels the outside of them only leaving the insides of them full of all filthinesse for thus doe ye wash your bodies leaving your soules full of all uncleannesse 40. Ye fooles did not he that made that which is without make that which is within also Paraphrase 40. This is an extreme folly for if your outward washings were in obedience to God you would cleanse the insides your hearts and soules also as well as your bodies 41. But rather note c give almes of such things as you have and behold all things are note d clean unto you Paraphrase 41. The best way of purifying your selves estates meats and drinks c. from all pollution cleaving to them is in stead of that which you Pharisees attempt by washing your hands your vessels c. by works of mercy and liberall almesgiving as far as you are able restoring to the injured or if there be not place for that giving to those that want 42. But woe unto you Pharisees for ye tithe mint and rue and all manner of herbs and passe over judgement and the love of God these ought ye to have done and not to leave the other undone Paraphrase 42. anise and cummin Mat. 23. 23. and so also of rue and every the meanest herb that growes in your garden and omit the principall duties both to God and man These are the main things which God requires of you though those other lower performances ought not to be omitted of paying tithes exactly according to the law and custome among you 43. Woe unto you Pharisees for ye love the uppermost seats in the synagogues and greetings in the markets Paraphrase 43. Consistories Mat. 23. 6. 44. Woe unto you Scribes and Pharisees hypocrites for ye are as graves which appear not and the men that walk over them are not aware of them Paraphrase 44. grown over with grasse and they which see the specious outsides of them Mat. 23. 27. know not what is within viz. bones of dead men and putrefaction and so are pollured by them see note on Mat. 23. g. 45. Then answered one of the Lawyers and said unto him Master thus saying thou reproachest us also Paraphrase 45. Doctors of the Law members of the Sanhedrin or Consistories and saith unto him This speech of thine seems to reflect on us and the gravity that belongs to our places and persons and is a reproach to us 46. And he said Woe unto you also ye lawyers for ye lade men with burthens grievous to be born and ye your selves touch not the burthens with one of your fingers Paraphrase 46. And ye certainly are not free Ye are they which lav heavy tasks on others and think not your selves obliged to performe or undergoe any part of them 47. Woe unto you for ye note e build the sepulchers of the prophets and your fathers killed them 48. Truly ye bear witnesse that ye allow the deeds of your fathers for they indeed killed them and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is desire sincerely to doe Gods will he shall know of the doctrine c. that is acknowledge it as divine and believe on it whereas on the other side Envy keeps some Act. 13. 45. Covetousnesse others Lu. 16. 14 Love of the praise of men Joh. 12. 42. keeps others from believing And generally the unbelieving heart is an evil heart Heb. 3. 12. and a reprobate mind see 2 Cor. 13. 5. and a heard heart and a foolish and slow heart in other places see ch 16. 3. Meanwhile the better dispositions and preparations of the hearts of these here are to be look'd on as effects wrought by the preventing graces of God and in that respect they are here said to be drawn by the Father v. 4. This preventing grace of God which thus qualifies and disposes them to receive Christ is by a Metonymie said to draw them to Christ And that being drawn by God there is set parallel to Gods giving them here and is preparatory in both places to coming unto Christ And then those that thus come to him Christ will in no wise cast out that is by no means reject but receive them and admit them to him Onely he may perish after that as Judas which was given to Christ did if as he did he apostatize from him By this appears also the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taught or the disciples of God ver 45. those that have heartily applied themselves to Gods service that have received this effect or impression of Gods preventing grace the honest humble hearts which thereby are qualified to lay hold and adhere to Christ when others that have not received these precedaneous pious infusions or are not wrought on by them resist and stand out against him see Note on 1 Thes 4. c. And so again what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. given to him by or from the Father He that by this preventing grace of God is thus qualified or disposed it is said to be given him from the Father to come unto Christ i. e. his coming to Christ is consequent to that probity of mind wrought by the grace of God in him As Lu. 1. 74. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods giving us to serve him is his giving strength or grace or qualifying us for his service An effect of this grace it is and of that probity produced by it that any man laies hold on or receives the faith of Christ And therefore from hence will best be discerned what is the meaning of the sheeps hearing the shepheards voice and all that is added in that parable ch 10. 3. The sheep there cannot be understood to be believers or disciples of Christ for these there are supposed to be sheep before Christ the shepheard comes to them and in that to be denominated sheep that they heare the true shepheards voice when he comes and so cannot be they that have already received him as believers must have done and accordingly ver 8. of the thieves and robbers that came before Christ 't is said that the sheep did not heare them They were sheep therfore before Christs coming and so appears by ver 26. where their not being his sheep is set as the reason of their not believing which were not a proofe but tautologie if the sheep were there believers By all which it is evident that the sheep are a sort of men not yet considered as Christians but such as are apt to believe in the true Messias whensoever he comes and so to follow him as knowing his voice ver 4. which last expression is a key to open the meaning of the parable and resolve who the sheep are God the Father is in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moral the chief shepheard that is the owner or master of the sheep as among the Jewes men kept their own sheep And the sheep are those that are best resembled by that emblem the honest and humble hearted men that by the revelation of Gods will and some measure of grace afforded before the coming of Christ have been formed into all probity and humility of manners living either as Zachary and divers others are said to doe walking in the waies of God blamelesse or else after an ill life recovered by repentance and these are so well acquainted with the waies of God that when any false Christ or impostor comes with infusions of impiety or wickednesse they discerne them to be contrary to Godlinesse and so will not harken to them But when Christ the true shephâ—ard for his Father and he are one v. 30. cometh and that as with divine miracles to attest his mission so with doctrines of piety perfectly agreeable to that which they formerly practised as the will of God and only more elevated and of higher perfection Mat. 5. then these discerning the agreeablenesse of his doctrines with those which they have already received from God and the addition of all the heavenly promises which agree with the notion which they had of God as a rewarder they know him to be the Messias the shepheard which God hath promised to send them that is God himself not any hired servant whose own the sheep are not v. 12. but the true shepheard who is the owner of the sheep and that is the meaning of their knowing his voice upon which it is that they follow him whereas strangers they flie from and doe not know their voice v. 5. By this explication of these so many phrases all importing the same thing will appear by way of resultance what is the method that God is pleased to use to bring men to eternall life He creates them rational and so Voluntary agents and because of the weight of the Sensitive part of man that presseth downe the soule doth by his precepts of good life and proposals of reward to it and by his preventing graces endevour and doe his part to draw them and engage them to the performance of these duties or upon miscarriages recalls them to repentance Those that by the strength of these graces not destroying but exciting and assisting their free will doe make use of them to that end and as farre as is yet revealed to them live obediently these are ready to receive and entertain Christ his promises and diviner more elevated precepts when they are revealed to them and to those God elsewhere promiseth those higher dignations under the title of more grace and giving abundantly to him that hath And when they have thus received Christ his doctrine and his grace going along with it is most proper to take them off from the remaining dregs of corruption to raise them to those pitches which none but they are qualified to receive of piety and suffering any thing for Gods sake of charity excesses of that even to enemies c. And they that doe not fall off because of these heights and strictnesses but adhere to Christ
rather to be imbraced in this place may be conjectured by the nature of the subject which this phrase called according to purpose is set to expresse viz. those that love God which are Christians endued with that grace of charity or love of God which will fit them to suffer for or with Christ and if it doth so doth by that appear to be cordial and sincere not hypocritical And of such constant resolute lovers of Christ it is here said that it is one of the privileges of the Gospel that all things how sharp soever that befall them doe tend to their good And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here one that is called according to purpose one that stedfastly and cordially adheres to God will be directly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 11. 23. one that with purpose of heart adheres to the Lord. And though Rom. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose be clearly applied to God and that in the matter of election without consideration of works onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of God that calls the Gentile Idolaters to Christ when the perverse Jewes are left to themselves yet that which determines it there to God is not onely the matter which makes it necessary but the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose the purpose of God to call the Gentile world to the knowledge of Christ And in other places as there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3. 11. the eternal purpose of God again or God's promise concerning the severall ages of the world so there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose 2 Tim. 3. 10. which demonstratively signifies a grace or vertue among Christians being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience and sure signifies a generall good resolution and purpose of mind having an influence on the whole Christian life and so fit to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole conversation next before it CHAP. IX 1. I Say the truth in Christ I lie not my conscience also bearing me witnesse note a in the holy Ghost Paraphrase 1. These things being so that there is no true purity or consequent justification to be had by the Law of Moses nor any way but by Christ whatsoever ye think of me looking on me I know with an evil eye as if I were your enemy I protest before Christ and testifie to you my brethren of the Jewish nation that truth of which mine own conscience in the presence of the holy Ghost that is privie to and searcher of hearts is witnesse to me 2. That I have great heavinesse and continuall sorrow in my heart Paraphrase 2. That the thought of my brethren the Jewes that depend upon the Law and confide in their own righteousnesse and will not be brought to look after Christ and that inward purity by him prescribed in stead of the external circumcision c. is matter of great grief and incessant torment to my soul 3. For I could wish that my self were note b accursed from Christ for my brethren my kinsmen according to the flesh Paraphrase 3. So farre am I from deserving to be thought as I am their enemy that I could be content that I were separate or excommunicate from Christs Church not onely to want the honour of Apostleship but to be the most abject creature separate from the body of Christ the communion of Saints and so delivered up to Satan see note on 1 Cor. 5. e. Or that as Christ being not accursed or worthy of any ill became a curse for us so after his example any the saddest condition might fall on me Or if it were possible and if it might any way tend to this end I could me thinks be content to part with all mine own hopes and interests in Christ even mine eternall heaven and blisse on condition my brethren and consanguineans the Jewes would leave their trust in the Law and in their being Abraham's seed and come in to the Gospel and make use of the privileges that are allowed them there So passionate is my love toward them that I could endure any losse by way of expiation for them to rescue them from their infidelity and the destruction that attends them 4. Who are Israelites to whom pertaineth the adoption and note c the glory and the covenants and the giving of the Law and the service of God and the promises Paraphrase 4. They being the people to whom Christ was primarily and principally sent the posterity of Abraham and Isaac and Jacob and favoured by God for their fathers sakes and honoured with the privilege of being acknowledged as sons or people of God the privilege of having God present among them his majesty shining as it did in the ark 1 Sam. 2. 12. Psal 83. 3. the covenants that is both the word of the covenant and the sacrament of the covenant circumcision and sprinkling of blood Gen. 17. 10. Exod. 24. 8. the giving of the Law to them in tables the prescript manner of worship appointed by God himself and the promises of the Messias c. 5. Whose are the fathers and out of whom as concerning the flesh Christ came who is over all note d God blessed for ever Amen Paraphrase 5. They coming from the Patriarchs and Christ the incarnate Son of God coming from them taking his flesh and being born of a Jewish woman though he were above and over all creatures in the world God blessed for ever the title by which the one supreme God was known and express'd among the Jewes 6. Not as though the word of God hath taken none effect For they are not all Israel which are of Israel Paraphrase 6. But whatsoever becomes of these children of Abraham according to the flesh yet for all this the promise of God made to him doth no way miscarry the sins of Abraham's carnal seed cannot make God's promise to be frustrated ch 3. 3. from which place to this the discourse begun ch 3. 2. had been interrupted and not resumed again till now and here resumed and pursued for the promise was not made to his carnal but spiritual seed to believers begotten after the image of his faith the privileges made to Israelites doe not belong to all that are of the stock of Jacob. 7. Neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called Paraphrase 7. Nor doth the adoption the second privilege v. 4. or the privilege of being received in by God as his peculiar people belong to all that are come from Abraham for it was once said to Sarah Gen. 21. 12. that the promised seed should be confined to Isaac's line or from Isaac shall come the blessed seed or that shall be the blessed seed that comes from Isaac see note on Mat.
easie to determine It may possibly be such aâ— will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word as it signifies Christ and then 't is the Christian service It may be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the word or scripture and then 't will be that worship which is prescribed us in the Scripture and so the Syriack seems to understand it setting down for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundùmos verbi according to the mouth of the word that is such as the word prescribes It may be also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law and then t will be the Evangelical worship And once more it may note such a worship of God as is most agreeable to reason and such as a rational man will resolve to be most agreeable to so excellent and pure a Deity But the circumstances of the place and opposition to the sacrifices of the Law the beasts that were offered there seem to restrain it to the vulgar and ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational in opposition to the irrational sacrifices under the Law as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living before to the dead bodies among them Thus is the Table of Christ called by Theodores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationalis missa Serm. 6. de Provid that is the table or altar where we offer up our selves our souls and bodies to be a reasonable holy and lively sacrifice unto God in stead of those tables or altars on which the beasts were offered Thus in Hermes in Pâ—â—andro in the Hynne or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which closes the book this prayer is to be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive these rational sacrifices Thus I conceive may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational milk 1. Pet. 2. 2. be rendred also not that milk of cattl which mens bodies are wont to be fed with but this rationall milk by which mens souls are improved to wit instruction or Christian doctrine And thus the ancient Latine translation hath rendred it in both places V. 11. Serving the Lord The authority of those copie is great which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place serving the time or the season which being written short thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might easily be mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One argument that it is here to be retain'd is Ignatius's Epistle to Polycarp where he joynes two precepts together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Become more diligent then thou art observe or consider the seasons or times that is the times being times of great corruption first and then of persecution also both mention'd in the former part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let not the heterodox or false teachers move thee or terrifie thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand firm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must beyond all persevere and endure all for Gods sake he must not be slothfull but very diligent to defend his flock against all false infusions and sustain them constant in sufferings And this is exactly agreeable and parallel to this exhortation here thus set and may well seem an imitation of it In respect of diligence not slothfull zealous in spirit serving the time or season which was in like manner a season of great corruption from the Gnosticks and of persecution also from the Jewes with whom these Gnosticks comply'd and stirr'd them up against the Orthodox Christians See Note on Eph. 5. d. V. 15. Rejoyce with them that doe This verse seems to referre to the two gates of the Temple one called the gate of the Bridegrooms and the other of the mourners into which two sorts of men all kindes of persons are divided under the first are contained all those that continue unblemish'd members of the Church under no kind of censure under the other are the excommunicate of any the lowest kind those under Nidui which though they might come into the Temple yet were to come in at that dore of mourners with some difference upon them discrimination from other men that they that saw them might pray for them in this form Qui inhabitat domum hanc consoletur te indatque animo tuo ut obtemperes He that dwels in this house comfort thee and give thee a heart to obey See 1 Cor. 5. 2. Note c. and 7. 30. and 2 Cor. 2. 1. and 7. 8. and 12. 21. And accordingly the exhortation is to have affections Christianly disposed toward all men to be very much afflicted which 2 Cor. 12. 21. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning or bewailing such as are for their faults justly fallen under the censures of the Church and to doe the utmost we can toward their recovery and on the other side to rejoyce at the spirituall good and proficiency of all others CHAP. XIII 1. LEt every soul be subject unto the note a higher powers for there is no power but of God The powers that be are ordained of God Paraphrase 1. Then for the judiciall lawes that great supreme one ought to be taken into speciall care of all Christians that of obedience to the supreme powers rightly established and constituted although they be not Jewes but Romans Nothing in Christianity ought to be pretended or made use of to give any man immunity from obedience which from all subjects of what quality soever Apostles teachers c. is due to those to whom allegiance belongs contrary to the Gnosticks doctrine and practice Jude 8. but on the contrary every person under government of what tank soever he be is to yield subjection to the supreme governour legally placed in that kingdome as to him which hath commission from God as every supreme magistrate must be resolved to have though he be an heathen 2. Whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves note b damnation Paraphrase 2. From which divine commission it is directly consequent that he that makes any violent resistance or opposition to the supreme magistrate opposes that violence to God's commission and shall accordingly receive that punishment which belongs to so sacrilegious a contumacy the wrath and judgement of God belongs to him 3. For rulers are not a terror to good works but to the evill Wilt thou then not be afraid of the power doe that which is good and thou shalt have praise of the same Paraphrase 3. And certainly if thou hast not some wicked purposes in thine heart thou wilt never be tempted to doe this for they that do not design any ill have little reason to be afraid of magistrates or consequently to desire to prevent their ill usage of them by taking up armes against them For though it be possible Governors may be tyrants yet this possible fear is not in any reason to move any to certain sin but on the other side every one is to look on the magistrate as God's
〈◊〉 〈◊〉 〈◊〉 sure it signifies no more then that he had departed from them not from the faith of Christ in our modern notion of Apostâ—sie and in that place the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Verb made from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apastate and yet there signifies no more then leaving or forsaking their company not the faith of Christ at that time Thus the word is used distinctly in this matter of Moses's Law Act. 21. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou teachest the Jewes in Asia c. 10. forsake the Mosaical Law And therefore it is possible that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may signifie either first this departing of the Apostle from the Jewes leaving them and departing to the Gentiles which was indeed a great provocation to the Jewes to presecute them most bitterly and so might be made use of by the Gnosticks as the opportunity most fit to exasperate the Jewes against them or else secondly the departing of the believing Jewes from the Mosaicall observances Circumcision c. and this also sharpned the persecutors against them And so Saint Luke uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19. 9. of Paul when the Jew were hardned and disobedient and spake evill of that way before the multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he departed from them and separated the disciples that is he and the Christian believers forsook and separated from them and betook himself to the Gentiles of Asia and so at other times he did Act. 13. 46. and finally Act. 28. 28. And to this the Apostle seems to exhort the Hebrew believers Heb. 13. 13. Let us therefori come forth to Christ without the camp make an expresse separation from the unbelieving Jewes bearing Christs reproach that is although we be perse uted by them for doing so But besides these there is the ordinary vulgar notion of Apostle which may very probably be meant here a notable discernable apâ—statâ—zing of Christians to that abâ—minable impiety of the Gnosticks of which Saint Paul 1 Tim. 4. 1. affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some shal apost atize from the faith giving tar to deceitfull spirits and this saith he there the spirit saith expressly that is Christ hath distinctly foretold Mat. 24. 10. And then shall many be scandalized that is fall off from the faith and false prophets shall arise and deceive many v. 11. and the love of many shall grow cold v. 12. contrary to the enduring to the end And this there as the immediate forerunner of that great day for as it there followes v. 14. Then shall the end come And against this the Apostle warns them to take heed Heb. 3. 12. lest there be in any of you an evil heart of unbelief in departing from the living God and they that did so he saith they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw back or fall off unto perdition Heb. 39. 22. And besides that by these warnings and intimations see Heb. 12. 15. it appears that many did according to Christs prediction fall off it is farther most certainly known that Samaria whâ—ch was the first-fruits as it were unto Christ after his ascension and embraced the faith universally Act. 8. 12 14. did also by the subtlety of Simon Magui and the Gnosticks fall off from their first faith to that abominable Heresie And so this may very fitly be here referred to by the Apostle as that which must necessarily come to passe before the coming of this day lb. Man of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin is here the denotation of a very wicked sort of people and though it be in the Singular number must not yet in any reason be confined to a single person but to some one or more ring-leaders and their followers Thus we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ signifies him as he is the head of his Church and is sometimes used to signifie the whole society of Christians see Note on Cal. 3. d. And so ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist iâ— sure no single person considered alone but in conjunction with his followers And in this latitude proper names of persons are prophetically used to signifie people Jezibel for this heresie of Gnosticks the whole set of them see Note on Rev. 2. n. and many the l ke And accordingly here it cannot be strange that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin should signifie more then one single person viz. Simon and the Gnosticks So likewise for all that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of perdition one fit and sure to be destroyed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of death one that shall surely die 2 Sam. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that opposeth himself a circumlocution of Antichrist and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one v. 8. All which are here set to denote that impious sect under him which is known by the antients by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of Satan that accursed Simon the Magician That 't was some Magician is clear by what is said of him v. 9. of the working of Satan evidenced in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 10. in all power and signes and lying wonders and accordingly saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a man that hath Satan in him working by him which one beside many other circumstances sufficiently prove that it was not Caius or any other of the Roman Emperors as some have conceived And that it was particularly Simon Magus appears by Eusebius l. 2. c. 12. who at the beginning of Claudius's reigne mentions his coming to Rome and there describes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words directly parallel to this ninth verse doing such miracles there by the helpe of the devils that he was taken for a god and accordingly had a statue erected betwixt the two bridges built on Tiber with this inscription Simoni Deo Sancto and saith he almost all the Samaritans and some of other nations confessed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first or principal God and accordingly worshipped him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all sorts of sacrifices and with him also Helena which went about with him but had before been a prostitute strumpet in Tyrus calling her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that first cogitation that proceeded from him a kind of Pallas out of Jupiters head Of him we may read at large in Irenaeus and by both see how truly not only that title belongs to him given to him by Euscbius that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ring-leader of all the heresie that crept into the Church and so of the Apostalie here spoken of among the Samaritans and of all the doctrines and practices of the Gnosticks quickly following in the Church but also how perfectly appliable to him is that which is here added that he exalted himself above all that is called God or
brethren lest there be in any of you an evill heart of unbelief in departing from the living God Paraphrase 12. And therefore let the terrors of that Scripture move you and from the example of those murmurers and complainers that were perpetually mutinying against God when any hardship approached them ready to turn back into Aegypt upon every slight fear and discouragement and for so doing were excluded from the promised land and rest do you take heed lest the present discouragement and pressures meeting with covetous or fearfull hearts make you fall off from the Christian profession or practice 13. But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sinne Paraphrase 13. But daily cheer up one another with incitations and exhortations to persevere that none of the baites that are now abroad in the world those of the Gnostick heresie which undertake to secure your fears and gratifie your lusts be able to gain in upon you 14. For we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end Paraphrase 14. For all our Christian profession hitherto will stand us in no stead unlesse we persevere constant unto the end in the courage and patience which himself hath exemplified to us see note on c. 11. a. 15. While it is said To day if ye will hear his voice harden not your hearts as in the provocation 16. For some when they had heard did provoke howbeit not all that came out of AEgypt by Moses Paraphrase 16. Whence it appears that some that were first obedient that heard and received the Law from heaven did after rebell and fall off and murmure against God but Caleb and Joshua did not so and consequently not all that by the conduct of Moses came out of AEgypt which may be matter of admonition to you that you imitate those few that adhered to and not the many that fell off from God 17. But with whom was he grieved fourty years was it not with them that had sinned whose carcasses fell in the wildernesse Paraphrase 17. And so when it is said that he was provoked and wearied with them fourty years 't is apparent it was with those disobedient murmurers that would have gone back to Aegypt and never a man of them came to Canaan but dyed every one of them in the wildernesse and that may be warning for us 18. And to whom swear he that they should not enter into his rest but to them that believed not Paraphrase 18. Lastly when 't is said that he swear they should not come into Canaan 't is apparent who they are that do not come the contumacious murmurers v. 10. which gives us this matter of observation that those that would not trust God with their preservation shall be sure to be destroyed by that means by which they expect to be preserved by going back renouncing Gods conduct and so will it be with you falling off from Christ will bring certain ruine on you 19. So we see that they could not enter in because of unbelief Paraphrase 19. And so the short is that unbelief and falling from God upon our carnal fears or impatiences or murmurings at the present persecutions and hardships that befall Christians will deprive us of all reward of our faith as it did the Israelites that followed Moses for a time but afterwards fell off V. 3. Builded the house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build a house is here an Hebrew form of speech in which language as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house signifies not only the material house but those that inhabit it the houshold or family so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare or build is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies to build so it is vulgarly used for begetting so farre that Ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the ordinary word for a son comes from thence and so to build a house is to beget or raise a family and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is but a periphrasis of a Pater familias the father or master of a family V. Rejoycing That glorying and rejoycing are one in the New Testament is sufficiently known and that there is no difference unless of degrees the glorying being the higher of the two And so again that hope signifies the hope in God reliance on him in expectation of the performance of his promise in the most improbable season even when all things in respect of this world are most improsperous and adverse And therefore that hope being the foundation of all a Christians rejoycing especially of that which is in time of affliction and accordingly the phrase used Rom. 12. 12. rejoyce in hope this will clearly be the meaning of this phrase The rejoycing in all that befalls us here founded in a sure hope of receiving abundantly from God both here and in another world And this is here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free confession of Christ in time of persecution Thus Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we glory or rejoyce in hope of the glory of God which is there attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only so but we glory in afflictions v. 3. which the Apostle really doth 2 Cor. 11. 23. boasting distinctly of his toyles and stripes and imprisonments and 2 Cor. 12. 9. most gladly will I glory in my weaknesses that is the afflictions that have befallen me Contrary to which is sorrowing as they that have no hope 1. Thess 4. and forsaking or falling off through persecution V. 11. My rest What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods rest in this place is evident both as it respects Moses's time and Davids One rest there was expected in Moses's time the coming into Canaan another in Davids the bringing the Arke to which the publick service of God was consequent to Ierusalem So saith R. Solomon on Ps 95. the land of Israel and also Ierusalem which is called a Rest as 't is said This is my Rest for ever here will I dwell According to which there must be in that Psalm a double rest literally understood First that peaceable prosperous possession of the promised land of Canaan which after all their expectation and indurance they should at last enjoy all that obeyed God whereas Gods oath is gone out against the disobedient murmurers that revolted from God and in their hearts returned to AEgypt again that they should never enter into that rest Secondly the enjoyment of the privileges of Gods presence in the Arke and afterwards in the Temple Gods publick and solemn worship That the phrase doth certainly belong to both of these may appear by the original of it which we have Deut. 12. 9. Ye are not as yet come into the rest and to the inheritance which the Lord your God giveth you where the rest is the quiet possession of that inheritance
fain to die before he entred heaven 21. And having an high priest over the house of God Paraphrase 21. And having one that intercedes for us at the right hand of God and that hath taken upon him the whole care of his Church and of every faithfull servant of his that shall adhere and keep close to him 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Paraphrase 22. Let us serve and worship him unfeignedly being fill'd with faith see note on Luc. 1. a. and h. and having reformed our wicked lives in sincere resolution of heart without which there is no more reception to be hoped for at God's hands Isa 1. 15. then under the law there was liberty to come into the congregation for them that had to uched any impure thing till they were sprinkled with water by the priest and having our actions washed and pure also 23. Let us hold fast the profession of the faith without wavering for he is faithfull that promised Paraphrase 23. Let not all the afflictions and dangers that can approach us move us so much as to waver in our Christian profession which having the hope of eternal life joyned with it is fortification enough against all the terrors of this world having God's fidelity engaged to make good the promise to us 24. And let us consider one another to provoke unto love and unto good works Paraphrase 24. And let us weigh and consider all advantages that we can have upon one another to provoke and excite one another to charity and all actions of piety such as are joyning in the publick service ver 25. whensoever we see any thing of fainting or growing cold in any 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching Paraphrase 25. And not suffer our selves to proceed so farre toward defection as to give over the publick assemblies the forsaking of which is not onely deserting of the publick profession of Christ but also of the means of growth in grace but stire up one another to the performance of this and such other duties of confession toward Christ by this argument among others that now their deliverance from the persecutions which so discouraged them is near at hand by reason of the destruction of the enemies of the crosse the Jews and Gnosticks that have caused all these persecutions which therefore would make it unreasonable for them now to give over their constancy and lose all when they are so near the end of their voyage see Rom. 13. 11. and Jam. 5. 7 8. 26. For if we sin wilfully after we have received the knowledge of the truth there remaineth note b no more sacrifice for sins 27. But a certain fearfull looking for of judgment and fiery indignation which shall devour the adversaries Paraphrase 26 27. For if we obstinately commit such a sinne as this defection from Christ and forsaking Christianity as they that forsake the publick assemblies are in danger to doe after once receiving it see note on Mat. 12. h. there is no plea or apologie of ignorance or unwillingnesse for that and consequently as under the Law no sacrifices are to be offered for such nor ever any for Apostates so now there is no way of remission which will be profitable for such all that is to be expected is the judgments and wrath of God such as are like to be sent out speedily to utter destruction against all such enemies of Christ see note on 2 Per. 3. g. and Heb. 6. b. 28. He that despised Moses Law died without mercy under two or three witnesses Paraphrase 28. He that offended willfully and so capitally under Moses's Law was not capable there of any mercy but the thing being proved against him by competent testimony he was to be put to death 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the spirit of grace Paraphrase 28. How much sadder then will his condition be judged to be who against all light and conviction received and formerly assented to shall thus fall off and by doing so joyn with those Antichristian Gnosticks and Jewes the crucifiers of Christ and enemies of Christians which have despised Christ as vile and nothing worth yea as one that died as a malefactor and so his blood no better then unclean profane blood not such as will bring any benefit to us as it was designed to doe and scorn and reject the Gospel it self revealed to us by the Apostles authorized thereto by the descent of the Spirit on them and other mercies in it so graciously bestowed on us 30. For we know him that hath said Vengeance belongeth unto me I will recompense saith the Lord and again The Lord shall judge his people Paraphrase 30. For we know it is the Lord that said Vengeance c. and again Psal 135. 14. that God will avenge his people his Church and consequently will avenge the cause of those which now suffer among you against their persecutors in his time if you can patiently wait for it 31. It is a fearfull thing to fall into the hands of the living God Paraphrase 31. To which purpose you may be armed with this consideration that 't is not near so formidable a thing to be persecuted and punished by mortal men as by him that lives for ever see Mat. 10. 20. 32. But call to remembrance the former daies in which after ye were illuminated ye indured a great â—ight of afflictions Paraphrase 32. Now that the being persecuted for Christianity should bring you to this defection there is no reason considering how when you did first receive the faith see Rom. 13. 11. ye indured afflictions courageously and therefore ought not now at last to fail in any reason lest you lose the fruit of all that 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Paraphrase 33. Suffering most courageously and notoriously your selves and shewing your fellow-feeling and common concernment with them that were thus afflictâ—d 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that you have in heaven a better and an enduring substance Paraphrase 34. For first to the latter of them see note on Mat. 7. â— you expressed your sense of my sufferings and perhaps of many others that were in like manner imprisoned in mourning for me and relieving me and for the former ye parted with your worldly wealth which was violently torn from
by the Jewes among whom these Hebrew Christians lived as will appear in the story Act. 11. 19. 1 Thess 2. 14. the approach of whose destruction must consequently be matter of comfort to them that had suffered long and so of keeping them from falling away see Note on Rom. 13. c. And secondly 't will appear by the plain words that follow to this very purpose to sustain their patience v. 37. Yet a little while and he that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Christ which hath promised to come to their punishment and your relief will come and that notes this particular the destruction of the Jewes which is called his coming Mat. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he will not tarry that notes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approach of that day And to this purpose to confirm men in patient expectation of this without all disheartning by the delay follow all those examples of Faith c. 11. in which it appears that many depended by faith on performances of promises to their posterity which were never performed to themselves personally and so might very well fortifie the Hebrewes for an expectation of a farre shorter time it being now very near at hand The same is expressed when it draws nigher at hand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 18. the last hour V. 26. For if we sin wilfully What is meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinning wilfully after receiving the acknowledgment of the truth must be collected by a brief survey of every part of the phrase First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin as it signifies in general any kind or sort of sin not only deliberate but of ignorance or passion or surprise and again not only an act but habâ—t or course of sin and is to be determined to either by the Context in any place so in many places it appears to signifie the great sin of Apostasie so c. 3. 17. and is applied to the Apostate Angels 2 Pet. 2. 4. And so here sure it must signifie the sin here spoken of ver 23 and 25. being the not retaining that is forsaking the profession of their hope that is the Christian profession and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsaking the assemblies of publick worship c. which though done upon the motive of fear to avoid persecution yet was an Apostatizing from the Christian course and that no suddain passionate but weighed deliberate act and course and is therefore defined ver 38. to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drawing back to perdition an Apostasie from the Christian profession a preferring the advantages of the world the preserving their own present safety before the service and worship of God and privileges belonging to it and accordingly this sin of these forsakers is elsewhere ordinarily express'd by loving the world and the things of the world in opposition to and exclusion of the love of the Father loving of pleasures more then of God serving of the belly c. and 't is known of these Gnosticks that as they renounced the Christian profession so they joyned with the enemies called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries v. 27. against the Christians and to save themselves calumniated and persecuted others Now this sin thus considered is here farther express'd to be so by the mention of their former acknowledgment of the truth and by their continuing in this course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the acknowledgment of the truth That may be taken in a double notion First to signifie the commission of this sin after the acknowledgment of Christianity in general after having received the faith and obeyed it which must necessarily deprive them of all excuse of Ignorance or Involuntarinesse as 2 Pet. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having acknowledged the way of righteousnesse and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn clearly signifies And this 't is certain is contained here for they that thus forsook the assemblies and drew back were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just v. 38. But I suppose there is yet a farther notion of it which must be added to this the doing this contemptuously against the Apostles doctrine and admonition concerning the infusions of the Gnostick-hereticks and consequently a casting off the authority of the Apostles and Governours of the Church who acted in power of the Holy Ghost and they that thus disobeyed were look'd on and dealt with as heathens and Publicans desperate and incorrigible Mat. 18. 17. Thus saith Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is great difference between sins committed out of ignorance and wicked practices committed in knowledge and with contempt Epist p. 386. And that this was it appears not only by the exhortations and admonitions of the Apostle through this whole Epistle Take heed brethren that there be not in any of you an evil heart of unbelief in departing or Apostatizing from the living God ch 3. 12. and by his laying before them the examples of the murmuring and provoking Apostatizing Israelites which lost their Canaan and by foretelling the like vengeance that would suddainly fall on them if they did thus depart but also by one end or consequent of their forsaking their Church-meetings contemning and rejecting the exhortations and admonitions of their Governours for which among other things these meetings were ordained And this seems to be here noted by mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but exhorting which was especially the Governours office and which they that forsook the assemblies did forsake also and did not submit themselves to it And then they that thus sinn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the having received this acknowledgment of the truth were they that did contemptuously forsake and cast off the Christian yoke which they had once submitted to and that is the character of Apostates Adde to thâ—◠〈◊〉 consideration of v. 28. where parallel to the â—ate of the person here is set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one that despiseth or setteth at nought Moses Law the man that will doe presumptuously and will not hearken to the Priest or to the Judge Deut. 17. 12. such an one as when his fact is competently proved against him he must die without mercy And that is also the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there remains no longer any sacrifice for sin It is such a sin for which the High-priest among the Jewes was not allowed to offer sacrifice for expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus l. 2. cont Apion there was no deprecating no possibility of averting the punishment of death which belonged to such Accordingly we see the practice in Maimonides in the title of dressing oblations cap. 3. num 3 5. that no sacrifice should be made for Apostates though for Ethnicks there might So again appears v. 29. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
they that are perfect act without fear all things that are forbidden This was S. Augustines sense of the designe of this Epistle De fide oper c. 14. Quoniam haec opinio tunc fuer at exorta aliae Apostolicae Epistolae Petri Johannis Jacobi Judae contra eam maximè dirigunt intentionem ut vehementer adstruant fidem fine operibus nihil prodesse Because this opinion was risen up in that time all the Catholick Epistles of James c. were chiefly intended against it vehemently asserting that faith without works will profit nothing CHAP. II. 1. MY brethren have not the note a faith of our Lord Jesus Christ the Lord of glory with respect of persons Paraphrase 1. Christianity being so great a promoter of justice and charity to all and especially to Christians and again to those that most need our relief and assistance ch 1. 27. 't is a most unchristian thing to be partial to one before another Christian on consideration that one is richer or in better clothes then the other 2. For if there come unto your note b assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile raiment Paraphrase 2. For if a cause in your judicatures or consistories happen between a rich gallant and a poor beggerly person 3. And ye have respect unto him that weareth the gay clothing and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my foot-stool Paraphrase 3. And if you shall make a difference between them in respect of their wealth and clothes and shall set one in a more honourable place then the other see note b. consider one and despâ—â—e the other 4. Are ye not then note c partial in your selves and become judges of evil thoughts Paraphrase 4. And without any doubt or scruple in your hearts be thus unjustly partial or if ye doe not so much as debate among your selves or consider the merit of the cause but as wicked corrupt judges hand over head adjudge the cause to the rich and despise the poor v. 6. whatsoever the justice of the cause and merit of it be or preferre the rich before the poor and judge the cause by the person not the person by the cause 5. Hearken my beloved brethren hath not God chosen the poor of this world rich in faith and heirs of the kingdome which he hath promised to them that love him Paraphrase 5. This is a most unchristian dealing in you And then do but consider Hath God had any such partialities in bestowing Christianity and his graces on men nay hath he not on the other side picked out men as poor as any to be as eminent believers and saints as any 6. But ye have despised the poor Doe not rich men oppresse you and draw you before the judgment-seats Do not they blaspheme that worthy name by which ye are called Paraphrase 6 7. But you if a man be poor despise him consider him not And truly 't is no very amiable thing to be rich nor doth it produce any excellencies in them that are so or favours toward you that deserve to be so considered by you for riches make men apt to oppresse others and to enter vexatious suits against them and to despise Christianity and blaspheme that good profession of yours 8. If ye fulfill the royal law according to the Scripture Thou shalt love thy neighbour as thy self ye do well Paraphrase 8. If ye observe the law of Christ our king which he hath in a particular manner prescribed us Joh. 13. 34. 15. 12. and to which above all other men all we Christians are to be subject and that agreeable to what is mentioned in the Old Testament Levit. 19. 18. the command of measuring our love to our neighbour by that which we bear to our selves this is somewhat like a Christian 9. But if ye have respect to persons ye commit sin and are convinced of the Law as trangressors Paraphrase 9. But if ye use this partiality ver 2. this is a sin and so condemned by the Law Lev. 30. 15. Deut. 1. 17. 16. 19. Exod. 23. 3. and so you offend even against the Law and not only against the Gospel 10. For whosoever shall keep the whole Law and yet offend in one point he is guilty of all Paraphrase 10. And 't is but a small excuse for you to think that this is but one transgression and therefore not considerable For the obedience to Gods will is required universally to all that he commands and he that offends in one though he keep all the rest is guilty of the breach of that obedience and punishable as well as if he had broken all 11. For he that said Do not commit adultery said also Do not kill now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law Paraphrase 11. For it is the same Law-giver that imposed the one and the other law that interdicted adultery and murther and his authority is equally despised by the committing of either 12. So speak ye and so doe as they that shall be judged by the law of libertie Paraphrase 12. Let your words and actions be like those that are to be judged not by the Mosaical Law which requires those external observances so severely circumcision under pain of death c. but by the law of Christ which hath set us at liberty in this kind and requires of us another sort of performances 13. For he shall have judgment without mercy that hath shewed no mercy and mercy rejoyceth against judgment Paraphrase 13. And first for the latter of these that of actions 't is certain that among the precepts of Christ there is none more eminent then that of works of mercy unto which the promises of God's mercy are so linked and proportioned that he that condemns others shall himself be condemned and he that doth forgive others needs not fear God's condemnation Mat. 6. 14. What doth it profit my brethren though a man say he have faith and have not works can faith save him Paraphrase 14. And 't is not for a Christian to say that his faith shall render such works unnecessary for indeed without such works his faith will nothing profit him and 't is ridiculous to think it will 15. If a brother or sister be naked or destitute of daily food Paraphrase 15. For in case a Christian be in great want and distresse for supply of the necessaries of life food and raiment 16. And one of you say unto him Depart in peace be you warmed and filled notwithstanding ye give them not those things which be needfull to the body what doth it profit Paraphrase 16. And you give him good words bid him have plentyâ— or wish he had but doe no more to help him to the things which he hath need of for
that judgest another Paraphrase 12. Christ and none else hath authority to give laws unto us and punish the refractary and it is not for you to impose observances where he hath given liberty 13. Goe to now ye that say note c To day or to morrow we will goe into such a city and continue there a year and buy and sell and get gain Paraphrase 13. And as now the times are a suddain destruction approaching the Jewes one admonition will be very seasonable for those that use these or the like arrogant forms of speech To day c assuming to themselves power over the future 14. Whereas ye know not what shall be on the morrow for what is your life it is even a vapour that appeareth for a little time and then vanisheth away Paraphrase 14. Whereas beside the Atheisticalness of it in taking themselves off from depending on God it is certain they do not know what they shall be able to doe tomorrow For even your life it self on which all your designes must necessarily depend is but a most frail mortal transitory thing short and presently vanisheth 15. For that ye ought to say If the Lord will we shall live and doe this or that Paraphrase 15. And therefore your forms of language ought to be of another making never mentioning any purpose of yours but with subordination to the good pleasure of God 16. But now ye rejoice in your note d boastings all such rejoycing is evil Paraphrase 16. And for you to take pleasure in such insolent speeches as these is a wicked Atheistical thing 17. Therefore to him that knoweth to doe good and doth it not to him it is sinne Paraphrase 17. And for Christians to be guilty of this who have received so much light and knowledge to the contrary this will render you the more inexcusably guilty and punishable Annotations on Chap. IV. 5. The Scripture saith There is no place of Scripture of the Old Testament which can own so much of this citation as that Gen. 6. where in the Septuagints reading there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abideth and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding there is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sojourning here Now whereas 't is here added of that Spirit that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire to envy first 't is clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit there is the spirit or soul of man given him by God and so called God's in respect of the original see Note on 1 Pet. 3. f. but signifies the mind of man as it is in him and is corrupted by an habite of worldly and wicked desires which cannot be affirmed of Gods holy Spirit and for any evil Angel it will be hard to say either that such dwell in or that it is they that lust in us It is our own corrupt hearts even when the devils move us to which the lust and all the sin is to be imputed and 2ly this is parallel to what Gen. 6. 3. is said of that old world that man is flesh and the thoughts of his heart alwaies evil that is his carnal or worldly desires are insatiable bent to all manner of wickednesse the desires here being distinctly noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring and either the wickednesse or insatiatenesse of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envie which sometimes in Authors is the contrary to liberality and signifies all manner of covetousnesse pining to see any man have what we have not and elsewhere signifies malice violence and the like As for the addition here ver 6. But he giveth more grace that seems to be the Apostles own observation of that place in Genesis that when the world so provoked God yet he gave them time of repentance as it there follows Neverthelesse his daies shall be an hundred and twenty years they shall have that space allowed them to reform and escape punishment and so God in Christ doth now and upon repentance there is yet mercy and pardon to be had upon which is superstructed naturally that which follows Wherefore he saith c. V. 6. The proud The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes not particularly the vice of pride and haughtinesse but a general disobedience and resistence against the Law of God which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumeliousnesse and superbia pride in opposition to obedience as in Virgil Regum est Parcere subj ctis debellare superbos It is the part of Kings to spare those that submit and subdue the proud a place directly parallel to this here out of the Proverbs and which S. Augustine conceives to be had from thence The place in the Proverbs reads God scorneth the scorners because scorners use to repell with scoffs all good counsels and admonitions And so saith AEschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is the just and heavy punisher of the proud V. 13. To day or to It was an old saying of the Hebrews mentioned by Ben Syra Let no man say he will doe any thing unlesse he first say If the Lord will On which occasion there follows in him a story of a man who when he said Tomorrow I will sit with my spouse in the marriage-chamber was admonish'd that he ought to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will and he answered Whether God will or not I will sit there Of whom saith he it followed that he sat with her all the day but at night when they were going to bed before he knew her they were both dead Wherefore they said The spouse went up to her marriage-bed and knew not what would befall her therefore whosoever desires to doe any thing let him first say If God will V. 16. Boastings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies boasting or assuming to ones self more then belongs to him and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-pleasing or insolence Tit. 1. 7. in this that that is a great love or high opinion of ones self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love 2 Tim. 3. 2. being puffed up 1 Cor. 13. 4. being wise in ones own conceit Rom. 11. 25. and 12. 16. but this is a fastuous speaking and as this is ordinarily expressed in magnifying ones own abilities or power above other men so hath it here a notion little different from it speaking in such a form as if he depended not upon God himself and so it belongs to the fault reprehended v. 13. when a man promises or affirms that simply which is not in his power but as God is pleased to enable oâ—â—oncur with him And thus it is used Prov. 27. 1. 〈◊〉 not thy self of to morrow that is assume not to thy seâ—â—â—arrogantly that thou wilt doe this or that to morrow for saith Solomon thou knowest not what a day may bring forth These kind of speeches then
568. Dore is shut 229. 1. Doth these things 489. 2. Double honor 382. 2. 699. 1. a Double-minded man 773. 1. 840. 2. make us to Doubt 291. 1. Doubtfull mind 233. 1. like a Dove 18. 1. as the Dragon 914. 2. worship the Dragon 913. 1. Draw back 680. 2. 753. 1. 874. 1. Draw back to perdition 752. 2. the Father Draws 286. 2. Draw near to God 832. 2. I will not Drink 132. 2. Drive 144. 1. Dumb 188. 1. Dwell 269. 2. 484. 2. Dwell with them 798. 1. E. Eagles 123. 2. Earnest 617. 1. Earth 26. 1. 819. 2. 856. 894. 1. 915. 2. whole Earth 913. 1. Earth is the Lords 545. 2. Earthquake 325. 1. 892. 1. Earth did quake 139. 2. Earth helped the woman 911. 2. Earth standing out of the water 818. 2. on Earth 161. 1. on the Earth 888. 2. Earthen vessels 575. 1. Earthly 275. 1. Easie 63. 2. East 879. 1. in the East 10. 2. Eate the flesh 288. 2. no not to Eate 524. 1. Eating bread 156. 2. to Edification 504. 2. Edified 364. 2. of no Effect 610. 2. Effectual prayer 610. 2. Effectual working 625. 1. after Eight daies 327. 2. the Eighth person 815. 1. the Elder 842. 1. Elder women 718. 2. Elders 151. 2. 380. 1. 399. 2. 636. 2. 884. 1. four and twenty Elders 884. 1. Elders of the Church 785. 1. Elect 123. 1. 792. 2. 793. 1 2. 794. 1. 843. 1. Elect together with you 788. 1. 806. 2. Election 485. 2. 793. 2. 811. 1. Elements 819. 2. beggerly â—lements 604. 1. Elias must first come 87. 1. spirit of Elias 223. 1. Elymas 387. 2. Emmanuel 8. 2. End 121. 1. 140. 1. 644. 1 804. 2. 878. 1. unto the End 878. 1. End of that which is abolished 574. 2. End of all things 121. 1. 804. 2. End of the world 120. 2. 141. 2. 338. 1. End is at hand 804. 1. End is not yet 828. 1. Ends of the earth 490. 2. Endure to the End 56. 2. Endureth all things 556. 1. Enemie 74. 2. 523. 2. Enemies of the crosse 873. 1. to Enjoy 704. 2. it is Enough 178. 1. Enquired diligently 11. 2. Envy 782. 1. Epaphras 662. 1. Ephesians 614. Epistle of Paul 437. Epistles of commendations 573. 1. Equal with God 640. 2. Error 850. 2. Errors 748. 2. Espoused you to one husband 589. 1. Established 768. 2. Esteemeth 504. 1. king Eternal 687. 2. Evangelists 326. 1. 399. 2. 623. 2. Even so 779. 2. Evening 77. 1. Everlasting destruction 677. 2. Everlasting fire 208. 1. Everlasting Gospel 208. 1. Evil 31. 1. 32. 1. 555. 2. Evil eye 37. 2. Evil heart 286. 2. Evil things 545. 2. Evil thoughts 80. 1. Eunuchs 95. 1. Euphrates 901. 2. Euroclydon 433. 1. Exalted 773. 1. Examined by scourging 422. 1. make her a publick Example 7. 2. Exceeding faire 356. 1. Excellent glory 812. 1. most Excellent Theophilus 187. 1. Excesse 525. 1. 629. 2. 852. 1. Excesse of riot 803. 2. Excesse of wine 803. 1. Executioner 154. 2. Exercised 764. 1. word of Exhortation 312. 2. Exhorted 312. 2. Exhorting 410. 1. 352. 2. Expectation of the creature 477. 1. Extortion 525. 1. Extortioners 524. 2. 815. 1. evil Eye 37. 2. single Eye 37. 2. full of Eyes 886. 1. Eye-witnesses of his Majestie 812. 1. F. accusers Face to Face 428. 1. Face of Jesus 575. 1. 804. 1. before thy Face 61. 2. Fadeth not 540. 1. not to Faint 249. 1. Faint in your minds 764. 1. Fainted 50. 2. Faith 44. 2. 113. 1. 192. 1. 455. 2. 772. 1. all Faith 810. 2. aske in Faith 773. 1. Faith of Jesus 455. 2. Faith of our Lord 776. 1. by Faith Isaac blessed Jacob 758. 1. Faithfull 244. 1. 703. 2. Faithfull to forgive 823. 2. Faithlesse 945. 1. Fall 495. 1. Fall upon us 893. 2. Falling away 680. 1. 738. 1. 817. 1. False witnesse 80. 1. 133. 2. accuse Falsely 201. 2. whole Familie in heaven and 652. 2. Fanne 17. 2. come as Farre 587. 2. be it Farre from 85. 1. Farthing 57. 2. the Fast was already past 432. 1. Fasting 433. 2. Father 111. 2. my Fathers businesse 196. 2. Fault 529. 1. Faults 786. 2. having Favour 340. 1. highly Favoured 189. 1. Fear 192. 1. 641. 1. 736. 1. save with Fear 736. 1. passe our sojourning in Fear 832. 2. Fear hath torment 834. 2. without Fear 191. 2. Fear and trembling 641. 1. Feared God 367. 1. in that he Feared 736. 1. Fearfull 874. 1. Feast 292. 1. Feasting together 524. 2. past Feeling 625. 2. at the Feet of Gamaliel 422. 1. water for my Feet 214. 2. Felix trembled 427. 1. Fellow-citizens 645. 2. Fellowship 339. 1. 701. 1. 823. 2. Fight 540. 1. Fight a good Fight 704. 1. 713. 1. Figure 356. 2. like Figure 801. 2. Figures which ye made 413. 1. Fill 621. 1. Filled thy heart 186. 1. 347. 1. Filth 520. 1. 525. 2. Filthy 544. 2. Finished my course 713. 1. Finished our course 419. 1. Finisher of our faith 760. 2. 763. 1. it is Finished 133. 1. Fire 178. 1. 819. 1. 897. 1. 902. 2. Fire and brimstone 902. 2. eternal Fire 779. 2. make Fire come down 915. 1. set on Fire 779. 2. as it were Fire 784. 1. Fiery trial 803. 2. First 270. 1. 804. 2. First-born 651. 1. 764. 2. First-born of every creature 270. 2. First city of that part 635. 1. First day of unleavened bread 177. 1. knowing this First 817. 2. First shall be last 165. 2. First Simon 271. 1. Fishers coate 328. 1. Fit for the kingdome 286. 2. 390. 1. Five are fallen 858. Flesh 476. 1. Flesh and bloud 83. 1. 564. 2. Flesh and bloud of the sonne 287. 2. Flesh and bones 630. 2. in the Flesh 469. 1. 655. 1. a thorn in the Flesh 591. 2. no Flesh 123. 1. according to the Flesh 459. 2. destruction of the Flesh 523. 2. 841. 2. will of the Flesh 269. 2. Flouds 41. 1. Fly to the mountains 123. 1. Fold them 727. 1. Follow after 644. 1. Follow peace 647. 1. rock that Followed them 544. 2. Foolish Galatians 604. 1. Foolish talking 628. 1. Foolishnesse 157. 2. For 214. 2. 774. 1. For ever 191. 1. 485. 1. reign For ever 908. 1. of Force 749. 1. Forgetting those things 644. 2. Forgetfull hearer 774. 1. Forgiven 70. 1. not to be Forgiven 70. 1. they shall be Forgiven him 786. 2. Form 450. 1. 640. 1. Form of knowledge 810. 2. Fornication 80. 1. 398. 1. 522. 1. Forsake 680. 1. not Forsaken 576. 2. Forsaking the assemblies 752. 2. to be Forward 583. 1. Abraham Found 459. 1. were Found 145. 1. Foundation 704. 2. Fountain 152. 2. Fourth part of the earth 891. 1. Fourty stripes save one 589. 2. Frankincense 11. 2. Freedom 422. 2. Friends 213. 1. Fruit 746. 2. 780. 2. Fruit of my labour 638. 1. Fruit of our lips 769. 1. Fruit of righteousnesse 764. 1. 780. 2. without Fruit 852. 2. twelve Fruits 948. 1. Full of the holy Ghost 339.