from him and so cannot but know it distinctly and if in compliance with you or to avoid your reproaches I should say otherwise then what I have hitherto said or confesse that I came not from him or knew him not I should be like you a down right lyer This I will not be guilty of but do again professe that I am sent with perfect knowledge of his will and doe exactly observe it 56. Your father Abraham rejoyced to see my day and he saw it and was glad Paraphrase 56. And because you talke so much of Abraham I shall now say of him that he having received the promise of the Messias Gen. 11. 35. did thereupon vehemently and with great pleasure and exiliency of mind desire to look nearer into it to see my coming into the world and a revelation of it was made unto him and in it of the state of the Gospel and he was heartily joyed at it 57. Then said the Jewes unto him Thou art not yet fifty years old and hast thou seen Abraham Paraphrase 57. To this the Jewes objected that he was not fifty years old and therefore how could he say that Abraham lived since his birth that Christ could see Abraham or be seen by him 58. Jesus said unto them Verily verily I say unto you before Abraham was I am Paraphrase 58. Jesus answer'd that objection of theirs You are much mistaken in reckoning my age For 1. I have a being from all eternity and so before Abraham was born and therefore as young as you take me to be in respect of my age here I may well have seen and known Abraham But then 2. in respect of my present appearance here on earth though that be but a little above thirty years duration yet long before Abrahams time it was decreed by my Father and in kindnesse to Abraham revealed to him while he lived in which respect 't is true that he knew me also 59. Then took they up stones to cast at him but Jesus hid himself and went out of the Temple going through the midst of them and so passed by Paraphrase 59. They therefore conceiving this speech of his to be blasphemous after the manner of Zelots were ready to stone him presently Annotations on Chap. VIII V. 5. Such should be stoned That all that are guilty of adultery should be stoned we find not in the Law of Moses but that they should die the death which phrase say the Talmudists generally signifies Strangling This punishment of stoning belongs particularly to those that are taken in the fact as here the woman was v. 4. So saith Philo of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men have counted them worthy of many deaths and so of stoning which was a high degree of severity and so Solon in one of his laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man take an adulterer in the fact he may use him how he please and in the Twelve Tables Moechum in adulterio deprehensum impunè necato he that takes him may kill him lawfully and securely V. 25. From the beginning The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here bee Adverbially taken so it is often in other authors Hippocrates in the beginning of his book and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodotus in Thalia cited by Budaeus But for the sense or notation of the phrase here Melancthon Ep. p. 511. seems to have made a good conjecture that it signifies prorsus a note of Affirmation Even so or altogether absolutely For so the Chaldee when they would expresse any thing to be simply lawfull or unlawfull they use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incepit and so it will signifie no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnino c. So in Alexander Aphrodisaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that honour and piety which is the end of making the statue or image of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A statue had not at all been made without that cause And after speaking of chance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but somewhat that was uterly unexpected And again speaking of the duties of man Without them saith he the life of man is nor a life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor indeed at all the 〈…〉 men any longer and many the like in that one 〈◊〉 But the other interpretation also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first may well enough be born and hath the example of the Septuagint Gen. 13. 4. and 43. 18 and 20. and of * Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having held out at the first they yeelded at the end See Jo. Coch. in Excerpta Gemarae in Sanhedr p. 280. And so the summe of Christs speech is that though they made doubts and disputes about him what he was yet he still made no scruple to stand to his affirmations of himself he still affirms that 't is even as he tells them all this while absolutely so and no otherwise he hath not spoken any thing too high of himself V. 29. Please him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in common use the decree or appointment of any court or judge or Prince coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinary word for an ordinance doth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to the form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 25. so the Principum placita among the Romans the Arrests of the Parliament of Paris c. among the French and the Common pleas in England that is communia placita or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase to expresse a court of judicature among us the word pleas denoting Judgments in one court as the Kings bench a tribunall in another So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly be Gods lawes decrees determinations which he as the Judge or Prince of all of his good pleasure determines to be done and because Commissions are issued out of courts and are a kind of decree of those courts that such a man should have such a power therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be extended to those So Act. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not thought fit or appointed or determined c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. the thing was resolved on and agreed on by all The multitude there having to doe in the choice of the men as followes and the Apostles consecrating and imposing hands on them v. 6. So Act. 12. 3. when Herod saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose the meaning is that the Jewes had express'd their judgment past their votes in it that is either the Sanhedrim of the Jewes or possibly the people of the Jewes for so since the power of capital punishments was taken from the Jewes and was now in the Romans hands the proceeding was after the Roman fashion which was ut injussu populi
continued in a damning condition see note on 1 Cor. 11. f. as all other heathens did 4. But God who is rich in mercy for his great love wherewith he loved us Paraphrase 4. But God who is infinitely mercifull beyond what we can ask or think without any thing in us to invite him to it meerly out of that kindnesse of his which he bare to us as we were in that sad desolate condition of sin and misery 5. Even when we were dead in sins hath quickned us together with Christ by grace ye are saved Paraphrase 5. Hath by that power by which he raised Christ from the grave raised us out of this heathen state of all kind of impieties a state so farre from meriting any such dealing that it deserved nothing but utter desertion and therefore 't is as wonderfull an act of goodnesse and mercy in God that we are thus rescued and escaped out of that condition by the preaching of the Gospel to us see Heb. 13. c. as it was for Lot when he was by the Angel led out of Sodom and commanded to escape for his life c. 6. And hath railed us up together and made us sit together in heavenly places in Christ Jesus Paraphrase 6. And as he hath quickened us out of this spiritual death so in Christ our head he hath also in assured hope raised us up from the dead and set us with him in heaven For he sitting there which is our head we are at present not unfitly said to sit there also and shall infallibly come thither in due time 7. That in the ages to come he might shew the exceeding riches of his grace in his kindnesse toward us through Christ Jesus Paraphrase 7. By which means he hath given an eminent testimony to all ages that shall follow this of the Apostles how exceedingly gracious he is to those that live under Christianity which is called The age to come see Mat. 11. note a. by those undeserved mercies shewn unto us by giving us Christ and his Gospel to be revealed to us 8. For by grace are ye saved through faith and that not of your selves it is the gift of God Paraphrase 8. For you are delivered out of that heathen state by the meer undeserved mercy of God who might justly have left you in it without ever calling you who had so sinned against nature out of it and the preaching of the Gospel which hath been the means of rescuing you thus is a meer free undeserved gift of God the matter of the Gospel being no way to be known but by divine revelation and God having sent Christ and Christ his Apostles to make that known unto you without which you had never heard as without hearing you could never have believed such supernatural truths see Rom. 10. 17. and note on Heb. 13. c. and all this an act of Gods free will and mercifull pleasure 9. Not of works lest any man should boast Paraphrase 9. Not from any merits of yours to move God to it that so all may be imputed to him nothing at all unto your selves 10. For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them Paraphrase 10. For we are formed anew by God and as it were out of a state of nothing the heathen idolatry in which we were raised by the preaching of the Gospel to a being and a life and so are as so many new creatures of his creating on purpose that we should bring forth fruit live Christianly and that we might doe so he hath accommodated us with all things which may be any way usefull to that end 11. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands Paraphrase 11. And this consideration and remembrance may be usefull to you viz. that by birth or natural generation ye were originally Gentiles called the uncircumcised by the Jewes who had that circumcision in their flesh wrought by the hands of men 12. That at that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world Paraphrase 12. That being then without Christ ye lived in a very distant manner from the Israelites both in respect of customes and laws but especially of the worship of God were justly detested and not permitted to live among them and for the promises made to Abraham ye were utterly strangers from them and so in the first respect you had no God nothing but Idols to worship and in the latter no kind of hope of good to entertain your selves with 13. But now in Christ Jesus ye who sometime were afarre off are made nigh by the blood of Christ Paraphrase 13. But now in stead of that great distance formerly kept an affinity and league hath been made between you see Act. 20. 39. Gentiles and Jewes and Christ's blood hath been the solemn rite by which that league after the manner of the Eastern nations which use that ceremony of blood in making leagues hath been struck 14. For he is our peace who hath made both one and hath broken down the note a middle wall of partition between us Paraphrase 14. For â—he is our peace-maker and hath joyned those two distant people into one having as it were broke down or removed that little sept or wall in the Temple that separated the court of the Jewes from that of the Gentiles and so hath laid all common brought them both into his Church to live without any discrimination of ceremonies c. 15. Having abolished in his flesh the enmity even the Law of commandements contained in ordinances for to make in himself of twain one new man so making peace Paraphrase 15. Having by his sufferings brought the Gentiles that believe to that condition that the people of God ought not to look upon them as enemies and persecute them as now the Judaizers do for neglecting the Ceremonies of the Mosaical Law and by the doctrine of the Gospel taken away the obligingnesse of the Mosaical precepts which made the conversing with the Gentiles eating their meats c. unlawfull also that so he might form them both together into one new man making an agreement or peace between them 16. And that he might reconcile both unto God in one body by the crosse having slain the enmity thereby Paraphrase 16. And having united them one to another might also reconcile them to God having by his sufferings taken away all quarrel or falling out whether betwixt God and them or especially here betwixt Jew and Gentile having died for both indifferently and thereby sealed his covenant of mercies to both 17. And came and preached peace to you which were afarre off and to them that were nigh Paraphrase 17. And
them to impose these heavier tasks on all men How unreasonable this was is easily discern'd but however by this means it came to passe that a great contention did in the infancy of the Church arise betwixt the Judaizing zelots and the Orthodox meek disciples of Christ The former were for the observation and continuance of every ceremony of the Judaical law obliging all the very Gentiles as many as accepted of the faith of Christ to undertake the observance of it to be Circumcis'd c. The latter asserted the liberty of the Gentiles who were never under that Jewish yoke and for the Jewish converts insisted on Christs reformation and consequently the abolition and non-obligation of those shadowes which he had changed for that which was so much more excellent Rom. 7. 4. The Judaizers yet farther press'd the great prerogative that the Jewes had beyond all others in having that Law of Moses meaning by it that exact form as it was given by him and as that was oppos'd to Christ's reformation or the same now review'd and reform'd by Christ Nay because the promises made to Abraham were by them suppos'd to belong to all the Jewes which stuck close to that old Mosaical form and to none else and to help them to justification to the favour of God and pardon of sins Mat. 3. 8 9. though they liv'd in many sins unreform'd and those such as were of farre greater moment Mat. 23. 23. than the omitting the ceremonies of the Law could ever be deemed which they so vehemently stood for therefore they more and more enhaunsed and press'd the necessity of retaining every pin in the Temple every ceremony of the Mosaical law as it was before Christs reformation And with them the Gnosticks soon complyed and generally inflam'd the unbeleiving Jews against all the Orthodox Christians that did not And against these Hereticks and those boasters of this Law as a prerogative beyond all others these assertors of Moses's old form against Christ's review and reformation the Apostles wrote the greatest part of most of their Epistles And so in them though the word be very oft used in the former notion for the Jewish religion not as 't is opposed to but as 't is perfected by the Gospel and that so often that 't were redious to name them yet doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the works of the law many times signifie that which I now set down for the second notion of the word this old form of the Jewish religion as it was before it was reformed by Christ in those particulars formentioned and that in opposition to the new form as it now stands reform'd and heightned altered and improv'd by Christ Thus Rom. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking to and of the growing sect of the Gnosticks or Judaizers He rests in depends on and boasts of the law discriminates himself from all others not only Gentiles but Christians which Judaize not and though he commit grosse sins against the very law v. 21 22. yet he thinks to be justified by being a punctual assertor of the external observances of the Law against all things else even against Gods own reformations So Rom. 3. 20. By the works of the law no flâ—sh shall be justified before him i. e. by observation of the form prescribed by Moses as it differs from Christs reformation or by bare observing the outward ceremonial without the inward substantial part of it the circumcision without the purity Rom. 2. 28 29. For as it follows by that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the discerning or acknowledging of sin the law of Circumcision shews a man his o he commits farre from justifying him in the commission of it So again v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the law or without the works of the law i. e. without that punctual observation of the Mosaical form the righteousnesse of God or God's way of justifying men is manifested Where 't is observable that this way of justifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the law taken in this second sense is said to be testifyed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law and the prophets in the first sense It being often intimated by them that not the outward ceremony but inward purity was that which is acceptable to God So again v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of works opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of faith the outward to the inward law where yet v. 31. having oppos'd them in that second notion he makes them friends again in the first notion of the Law In which saith he Christ did not abolish but only perfect and so establish the Law heighten the former duties and require more elevated performance of them then was before beleived to be under precept and for the Ceremonial change them from the external to the internal performance of them and so likewise for the Judicial requiring the equity of them i. e. that which among us is proportionable to that which appeared to be Gods will among them as farre as the variation of circumstances makes prudent or reasonable for us So again Rom. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise to Abraham was not by the law The law there signifies the command of Circumcision Gen. 17. 10. which being after the giving the promises to him Gen. 12. 2 7 and 13. 14. and 15. 1 4 6. and 17. 2. it could not be said that that was the foundation of the promises made to Abraham so Gal. 3. 17 18 21. and so Rom. 4. 14 15 16. So again Rom. 6. 14 15. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the law under the Mosaical yoak of legal performances such as Christ reform'd and alter'd is oppos'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under grace that state under Christs reformation So Rom. 7. 4. you are dead to the law or the Law to you you are no more bound to it and v. 6. we are freed from the law i. e. from those parts of it wherein Christs reformation hath made a change So Rom. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unability and weaknesse of the law points to that second notion of the Law before 't was perfected by Christ So Gal. 2. 16. three times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the works of the law in the same sense as was explain'd Rom. 3. 20. So again c. 3. 2 5 10 11 12. and in many more places in that chapter only with this light change The Law without the mercy or pardon of sin brought in by the Gospel The Law taken alone as Exclusive of the other For by that Cursed is every one that continues not in all c. And in this sense is v. 13. the curse of the law that punishment that the Law brings on every sinner and none but the Gospel frees us from So c. 4. 21. and c. 5. 4 18. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Roman was captain thereof 2. note a A devout man and one that feared God with all his house which gave much almes to the people and prayed to God alway Paraphrase 2. And this Cornelius was a Proselyte of the Jewes and so one that worshipped the true God he and all his family though he were not circumcised and he was a very charitable and devout person and prayed daily at the set times very constantly 3. He saw in a vision evidently about the ninth houre of the day an Angel of God coming in to him and saying unto him Cornelius Paraphrase 3. about three of clock in the afternoon one of the times of his devotions had a vision and in it he saw an Angel see note on c. 8. f. 4. And when he looked on him he was afraid and said What is it Lord And he said unto him Thy prayers and thine almes are come up for a note b memoriall before God Paraphrase 4. And he discerned it to be a message from God and with an earnest intent look and great dread he said What is thy pleasure Lord And he said Thy prayer so constantly observed at thy set times and thy many works of charity on all occasions have been accepted by God as a special sacrifice and brought down a speciall blessing upon thee 5. And now send men to Joppa and call for one Simon whose surname is Peter 6. He lodgeth with one Simon a tanner whose house is by the sea side he shall tell thee what thou oughtest to doe Paraphrase 6. give thee knowledge of the mercy designed thee and directions for thy whole future life 7. And when the Angel which spake unto Cornelius was departed he called two of his houshold-servants and a devout souldier of them that waited on him continually Paraphrase 7. a souldier which was also a Proselyte and lived continually with him 8. And when he had declared all these things unto them he sent them to Joppa Paraphrase 8. And telling them the whole matter of the vision he sent them accordingly 9. On the morrow as they went on their journey and drew nigh unto the city Peter went note c up upon the house to pray about the sixth houre Paraphrase 9. went up to the roof of the house as a place commodious for devotion about twelve of the clock or midday which was another time of prayer used by pious men 10. And he became very hungry and would have eaten but while they made ready he fell into note d a trance Paraphrase 10. he fell into a trance such as in which men are wont to receive visions from heaven 11. And saw heaven opened and a certain vessel descending unto him as it had been a great sheet knit at the four corners and let down to the earth Paraphrase 11. And in a vision he seemed to see 12. Wherein were all manner of four-footed beasts of the earth and wild beasts and creeping things and fowles of the ayre Paraphrase 12. In which were all sorts of creatures clean and unclean those that by the Jewish law a Jew might touch and those that he might not noting the Gentiles and Jewes together see note on Mat. 23. d. 13. And there came a voice to him Rise Peter kill and eat Paraphrase 13. And the voice bid him eat freely and indifferently of them all that is converse and preach freely to the Gentiles as well as the Jewes 14. But Peter said Not so Lord for I have never eaten any thing that is common or unclean Paraphrase 14. But Peter refused as having thought himself bound to eat nothing that was forbidden by the law concerning clean and unclean 15. And the voice spake unto him again the second time What God hath cleansed that call not thou common Paraphrase 15. God hath taken away those interdicts concerning some meats and consequently those differences and separations between Jewes and Gentiles signified by them And therefore where God makes no distinction doe not thou make any 16. This was done thrice and the vessel was received up again into heaven 17. Now while Peter doubted in himself what this vision which he had seen should mean behold the men which were sent from Cornelius had made enquiry for Simons house and stood before the gate Paraphrase 17. and were just then come to the gate or dore 18. And called and asked Whether Simon which was surnamed Peter were lodged there 19. While Peter thought on the vision the Spirit said unto him Behold three men seek thee Paraphrase 19. It was revealed to him by divine afflation see note on ch 8. e. saying 20. Arise therefore and get thee down and goe with them doubting nothing for I have sent them Paraphrase 20. making no question upon those Jewish scruples of the unlawfulnesse of conversing with Gentiles for it is by my appointment that they are come to thee 21. Then Peter went down to the men which were sent unto him from Cornelius and said Behold I am he whom ye see what is the cause wherefore ye are come 22. And they said Cornelius the Centurion a just man and one that feareth God and of good report among all the nation of the Jewes was warned of God by an holy Angel to send for thee into his house and to hear words of thee Paraphrase 22. a Proselyte of the Jewes and generally well esteemed by them hath seen a vision and therein was by an Angel of God commanded to send for thee to come to him and say somewhat of eminent concernment to him 23. Then called he them in and lodged them And on the morrow Peter went away with them and certain brethren from Joppa accompanied him 24. And the morrow after they entred into Caesarea and Cornelius waited for them and had called together his kinsmen and neer friends 25. And as Peter was coming in Cornelius met him and fell down at his feet and worshipped him Paraphrase 25. took him for an Angel or one sent immediately from heaven to him and accordingly did behave himself toward him in great humility 26. But Peter took him up saying Stand up I my self also am a man Paraphrase 26. And Peter would not receive that expression from him telling him that he was an ordinary man though thus employed on God's errand to him 27. And as he talked with him he went in and found many that were come together 28. And he said unto them Ye know that it is an unlawfull thing for a man that is a Jew to keep company or come unto one of another nation but God hath shewed me that I should not call any man common or unclean Paraphrase 28. Ye all know that the lawes of the Jewish religion permit not a Jew to converse familiarly with any Gentile but God hath by vision revealed to me that I should not make any difference between Jewes and Gentiles 29. Therefore came I unto you without gainsaying as soon as I was sent for I ask therefore
from the beginning v. 24. that is from the beginning of Christs appearing among them at his Baptisme when the Holy Ghost thus descended was such a truth as they were never to part with And so v. 27. the unction again that is that which God had afforded them to demonstrate that Jesus was the Messias teacheth you of all things that is gives you assurance of the truth of the Gospel of Christ and is truth and not a lye that is infallibly true and fit to be confronted unto and to fortifie you against all those that come to deceive you v. 26. CHAP. XI 1. AND the Apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God Paraphrase 1. Christians in Judaea heard that the people of other nations which were not Jews had embraced the doctrine of Christ 2. And when Peter was come up to Jerusalem they that were of the circumcision contended with him 3. Saying Thou wentest in unto men uncircumcised and didst eat with them Paraphrase 2 3. And at Peter's coming to Jerusalem the Jewish Christians who though they were converted to Christianity yet still continued constant to the observation of the Mosaicall law of circumcision of abstaining from unclean things and the conversation with men of any other nation c. accused him that he conversed freely with those that were not circumcised Cornelius c. and eat with them which the Jews count absolutely unlawfull 4. But Peter rehearsed the matter from the beginning and expounded it by order unto them saying Paraphrase 4. And Peter thus made his Apology giving an exact account of all that had befalne in this matter 5. I was in the city of Joppa praying and in a trance I saw a vision a certain vessel descend as it had been a great sheet let down from the heaven by four corners and it came even to me Paraphrase 5. See note on c. 10. d. 6. Upon the which when I had fastned mine eyes I considered and saw four-footed beasts of the earth and wild beasts and creeping things and fowls of the aire Paraphrase 6. beasts and fowls and creepers of all sorts clean and unclean 7. And I heard a voice saying unto me Arise Peter slay and eat Paraphrase 7. make no distinction of clean and unclean but eat freely of any which thou seest 8. But I said Not so Lord for nothing common or unclean hath at any time entred into my mouth Paraphrase 8. I have always observed this distinction commanded by the law of Moses and must not now break that law whatsoever thou seemest to command me 9. But the voyce answered me again from heaven What God hath cleansed that call not thou common Paraphrase 9. 'T was God that made that distinction by his law to the Jews and there is no naturall turpitude in eating any kind of meat save onely as it is prohibited by God and therefore God that made that law abrogating it again and making all meates clean or free to be eaten thou art not to think any interdict lyes on any but freely to eate of all 10. And this was done three times and all were drawn up again into heaven 11. And behold immediately there were three men already come unto the house where I was sent from Caesarea unto me Paraphrase 11. And as soon as I had seen this vision there was a thing fell out which made me discern to what end this vision was designed not onely to reveal to me the lawfulnesse of eating all sorts of meats but more principally of conversing with and preaching the Gospell to the Gentiles for 12. And the Spirit bad me go with them nothing doubting Moreover these six brethren accompanied me and we entred into the mans house Paraphrase 12. And the Spirit of God by a secret afflation or incitation See note on c. 8. f. commanded me to make no scruple this was the interpreting of my vision to me but freely to go along with them though they were not Jews or circumcised Proselytes And these six men converted or Christian Jews went along with me and we all went into the house of Cornelius a Gentile but Proselyte of the Jewes though uncircumcised 13. And he shewed us how he had seen an Angel in his house which stood and said unto him Send men to Joppa and call for Simon whose surname is Peter Paraphrase 13. And he told how in a vision received from an Angel in this house of his and might not we enter where an Angel had been before us sent by God immediately as we also were he was commanded to send to Joppa for Simon Peter to come to him 14. Who shall tell thee words whereby thou and all thy house shall be saved Paraphrase 14. Who said the Angel shall teach thee that doctrine by believing and embracing of which thou and all thy family if they believe also shall be made heires of everlasting salvation 15. And as I began to speake the holy Ghost fell on them as on us at the beginning Paraphrase 15. And I had not long discoursed with them and preached the Gospel of Christ but the holy Ghost came down see c. 10. 44. upon Cornelius and his company either in the same manner or with the same effects as he did upon us Apostles Act. 2. presently after the ascension of Christ before we entred upon our office 16. Then remembred I the word of the Lord how that he said John indeed baptized with water but ye shall be baptized with the holy Ghost Paraphrase 16. And I could not but apply to these also what Christ said to us viz. that John Baptist's manner and ceremony of receiving Proselytes should be much exceeded by another which should befall us and some others see note on c. 1. a. the descent of the Holy Ghost upon us 17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God Paraphrase 17. And therefore when God hath allowed these Gentiles the same privilege which he bestowed on us after our continuing stedfast to the faith of Christ so long attending him as his constant disciples when that which we look on as the solemnity of our mission or Apostleship the descent of the Holy Ghost hath been also allowed to them it must have been a downright disobedience to God if I had made a scruple to receive them into the Church or indifferently to preach unto or converse with them 18. When they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life Paraphrase 18. With this account of Peters they were satisfied and blessed God for that communicativenesse of his goodnesse that he had afforded the same mercy to the Gentiles as to the Jewes that if they will return and amend and receive Christ they shall be saved and that he had
while accusing or else excusing one another Paraphrase 15. And that obligation to punishment which is ordinarily caused by the Law these men demonstrate themselves to have without help of the Mosaicall Law From whence also it is that as conscience which according to the nature of the word is a man's knowing that he hath done or not done what is by Law commanded is constantly witnesse either for or against them that they have done or not done their duty so the generall notions and instincts of good and evill that are in them without any light from the Mosaicall Law do either accuse them as transgressors of the Law of God or else plead for them that they have not culpably done any thing against it From whence it appers to be most just even by their own confession that they that have sinned without Law transgress'd the Law of nature should also be punish'd though they never heard of this Mosaical Law which was the thing affirmed v. 12. from whence to v. 16. all that hath been said is but a parenthesis 16. In the day when God shall judge the secrets of men by Jesus Christ according to note d my Gospell Paraphrase 16. And when I speak of perishing and judging v. 12. I speak of that doom which shall involve all both Jewes and Gentiles at that great day when Christ Jesus being by his Father seated in his regal power shall at the end of all come forth again to judge the world not according to outward privileges or performances but inward qualifications demeanures being as he is a searcher of hearts For then shall the Jewes be dealt with either in judgement or mercy as they have lived or not lived according to the rules of the Mosaicall Law and so the Gentiles also according as they have obey'd or not obey'd the Law of Nature And this is the very doctrine that hath been taught us by Christ and by me and others preached to the world 17. Behold thou art note e called Jew and restest in the Law and makest thy boast of God Paraphrase 17. And thus shall the process be to the Judaizing Gnosticks in this or the like from Thou that callest thy selfe or saist thou art a Jew though indeed thou art not Thou that dependest on the outward performances of the Law circumcision c. as if justification were to be had by that and could not be had without it Thou that boastest that God is thy father or favourer in a peculiar manner because thou adherest so faithfully to his Law even in opposition to Christs reformations see note on Mat. 5. g. 18. And knowest his will and note f approvest the things that are more excellent being instructed out of the Law Paraphrase 18. Thou that undertakest to know all the mysteries of God's will and thence art by thy selfe called a Gnostick or knowing person and upon examination to approve and practise the highest perfections by the skill which thou hast in the Law of Moses 19. And art confident that thou thy selfe art a guide to the blinde a light of them which are in darkness Paraphrase 19. And so by that advantage takest thy selfe to be a most knowing person fit to lead all others and despising the orthodox Christians for blinde and ignorant see note on Jam. 3. a. 20. And instructer of the foolish a teacher of babes which hast the note g from of knowledge and of the truth in the Law Paraphrase 20. Assumest great matters to thy self as having a scheme or abstract of all knowledge and true religion see note on 2 Pet. 1. c. by the knowledge and understanding which thou hast and by the glosses which thou givest of the Law 21. Thou therefore which teachest another teachest thou not thy selfe thou that preachest a man should not steal dost thou steal 22. Thou that sayest A man should not commit adultery dost thou commit adultery thou that abhorrest Idols dost thou commit sacrilege Paraphrase 21 22. Thou therefore I say that pretendest such zeal to and skill in the Law that art so strict for legall performances dost thou commit the same sinne thy selfe supposing it stealth c. which thou condemnest in others dost thou that condemnest a Christian for not being circumcised commit the great sinne forbidden in the Law of circumcision This is as if he that pretended such a pious respect to the place of God's worship as not to endure with any patience a false God or idol to be set up in it should yet so much despise the same place as to rob it of those things that are consecrated to it which sure it as absolute a profaning of any holy place as to set up the most heathen idol in it 23. Thou that makest thy boast in the Law through breaking the Law dishonourest thou God Paraphrase 23. Thou that gloryest in thy zeal to the Law dost thou commit the most unlawfull practices and by so doing bring a reproach on all Christian religion 24. For the name of God is blasphemed among the Gentiles through you as it is written Paraphrase 24. For the unbelieving Gentiles seeing and judging by your evill lives are aliened from Christianity have an evil opinion of the profession and of Christ whom you worship and so those Scriptures which mention the dishonour of God's name among the Gentiles Isa 52. 5. Ezec. 36. 20 23. may fitly be accommodated to you 25. For circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy circumcision is made uncircumcision Paraphrase 25. For men that thus live 't is madness to think that circumcision will stand them in any stead For circumcision is a Sacrament to seal benefits to them who are circumcised if the condition required of them that is the sanctity and purity signified thereby be performed also but if not there is no speciall advantage comes to them by being circumcised that is by thus complying with the Mosaicall Law 26. Therefore if the uncircumcision keep the righteousness of the Law shall not his uncircumcision be counted for circumcision Paraphrase 26. And by the same reason if those who are not observant of the Law or circumcised viz. the Christians of the Gentiles live those lives of purity and sanctity which that Sacrament was set to engage men to they shall be accepted by God as well as if they had been circumcised 27. And shall not uncircumcision which is by nature if it fulfill the Law judge thee who note h by the letter and circumcision dost transgress the Law Paraphrase 27. And those that having not been circumcised nor received the Law of Moses see note on Mat. 5. g. but onely those naturall dictates and directions which are common to all men if they yet do the things commanded in the Law of the Jewes that is the morall substantiall part of it they shall condemn thee who being in that legal state and observing not the sense and meaning but onely
the letter of the Law art outwardly circumcised but dost not perform that purity which that ceremony was set to signifie and to engage all that are circumcised to observe it 28. For he is not a Jew that is one outwardly neither is that circumcision which is outward in the flesh Paraphrase 28. For he is not the childe of Abraham such as to whom the promises pertain who is born of his race or seed and no more nor is that the availeable circumcision which is externall that mark imprinted on the flesh 29. But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Paraphrase 29. But he is the Jew indeed the true childe of Abraham who shall be accepted by God though he be not so by birth who in the purity of the heart performs those substantiall Lawes required by God of the Jewes revealed to them more distinctly then to other Nations and the availeable circumcision is that of him who cuts off all superfluities and pollutions which are spiritually though not literally meant by the Law of circumcision and so becomes pure in heart see note on Mat. 5. g. who hath that Law of which circumcision was the sign and seal the law of purity or abstinence from those unnaturall sins c. printed in his spirit or inner man his soul that is that practises it not he who hath literally obeyed it and been circumcised outwardly in the flesh even he whose praise is not of men who see the outside onely and among whom 't is counted a great dignity to be a circumcised Jew but he who so behaves himselfe whether he be a Jew or Gentile that God may accept of him as a sincere performer of his commands an obedient servant of his Annotations on The Epistle to the Romans Chap. II. V. 1. Whosoever thou art that judgest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou that judgest here and in the end of the verse and v. 3. is clearly the Gnostick Judaizer who teaches the observation of the Mosaical Law and accuses the Orthodox Christians who are not circumcised for breakers of the Law and yet himself runs riotously into those sinnes for the abstaining from which Circumcision was designed and instituted by God This judging and condemning of the Gentile-Christians was by them taken up from the Jewes who having themselves guilt enough of sinnes as well as the Gentiles would yet discriminate themselves from all others by this or the like character of legal observances as by that which should justifie them or free them from judgment under which the Gentiles which knew not the Mosaical Law and were not circumcised were to lie and be accursed This was the thing that John Baptist warns them of to bring forth meet fruits of repentance and not to say within themselves We have Abraham to our father which they were apt to believe should stand them in stead in the absence of all those fruits This was the great error of that people consequent to their opinion of their absolute election whereby they resolved that 't was not their just or pious performances that were looked on by God or required to their Justification but their being Abraham's seed within the Covenant and having the signe of the Covenant in their flesh which they looked on as engagements if not allurements and motives of the favour of God to them howsoever they lived by this means making God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that chose or accepted or favoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons that is men barely considered with some outward advantages to set them off without any intuition of their qualifications or demeanours Which was the thing that is distinctly disclaimed here ver 11. and which S. Peter discerned to be so false by the revealing of the Gospel to the Gentiles Act. 10. 34. Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used c. 14. 4. of the Jewish Christian that abstained from some sorts of meats v. 2. and though he doth that either out of weakness as that signifies disease erroneous seduction or at least out of infirmity and ignorance as thinking himself bound to it by the Mosaical Law which he believes still to oblige and so ought not to be despised or set at naught by him that understands Christian liberty better yet doth very ill in judging all others that do not abstain as he doth For this is the very same error that is here reprehended in the Jews and Gnosticks of judging all others as men out of Gods favour because they doe not what they doe or pretend to doe that is observe not the ritual parts of Moses's Law And this being an error which the Jewes and Gnosticks were so guilty of and consequently of this sinne attending it of judging and condemning all but themselves is particularly mark'd in the Jewes Mat. 7. 1. and beaten down by Christ as here in the Judaizers by the Apostle as an irrational sinne the grounds of which were quite contrary to the prime attribute of God his justice and rewarding all that diligently seek him Heb. 11. 6. and every man according to his works here ver 6. and justifying the doers not hearers of the word v. 13. V 2. Truth The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both truth and justice and is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here one of them is put for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice so as on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unjust mammon is opposed to the true riches See Note on Mat. 23. f. V. 15. Their thoughts the mean The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the practical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common notions of good and evil which are among the generality of men even heathens without any light from the Mosaical Law and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings because reason when it comes to a maturity if it be not precorrupted with false doctrines and prejudices will be able to conclude that this ought to be done and not that and so give us the principles of all Moralactions V. 16. My Gospell Paul's preaching every where whither he came is literally to be styled his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gospel so it seems to signifie here So in the Epistle of Clemens Romanus contemporary to that Apostle ad Corinth after the mention of Blessed Paul's Epistles he bids them mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he hath first written to you Corinthians in the beginning of the Gospel that is at the time when the Gospel was by him first preached among them V. 17. Called a Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies an addition to ones proper name and so it was here The Gnosticks assumed to
in the purchase of pardon and forgiveness absolutely or for any but those that doe sincerely returne from their wicked lives and embrace the faith and obedience of Christ but to give space and to admonish and call to repentance and use means on God's part effectual if they be not obstinately resisted or contemned by us to bring us to new life And that is the meaning also of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption which is in Christ v. 24. his freeing men from that necessity of perishing in their sinnes calling them to Repentance using all probable means to redeem and purifie them from all iniquity which is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming Tit. 2. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work redemption Lu. 1. 68. And so sometimes also forgiving signifies as when Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father forgive them Lu. 23. 24. for there he praies not for final or actual present absolute forgiveness to them but for the giving them space to repent and means to convince them of their sin by the coming of the holy Ghost and the Apostles preaching to them the resurrection of Christ from that death which they had inflicted on him And so must we understand the remission of sinnes which in the Creed is proposed to all to believe V. 26. Just That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just or righteous signifies a mercifull or charitable person hath been shew'd from the Hebrew notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy Note on Mat. 1. g. And accordingly it may be observed that the word seldome in these books if ever belongs or is applied to the act of vindicative or punitive justice but as there in the case of Joseph who would not offer his wife to legall punishment and therefore is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous for the abating of the rigour of exact law and bringing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation or equity or mercy in stead of it Accordingly it is here to be resolved that this phrase being used of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God may be righteous must be understood to denote his mercy and goodnesse and clemency in pardoning and forgiving of sinnes that being the thing look'd on in the many foregoing expressions our being justified freely by his grace v. 24. the propitiatory v. 25. Gods means of exhibiting or revealing his covenant of mercy Gods righteousness that is his mercifull dealing with men under this second Covenant v. 25 and 26. and the remission of sinnes and forbearance v. 25. 'T is true indeed that the satisfaction made and the price pai'd for our sinnes by Christ being the meritorious cause of this remission and justification may fitly denominate God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just in that other respect and it is most certain that God to give a great example to his hatred to sin and his wrath against sinners was pleased to lay on his own son the iniquities of us all rather then let sinne go utterly unpunished But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous being so commonly taken in that notion of mercifulness and so seldome in this of vindicative justice there is no reason to interpret it thus in this place V. 28. Conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ratio or ratiocinium not onely in the notion of the Logician but also of the Arithmetician not only reason or arguing but also reckoning or counting and so you shall find it ch 9. 28. whose art is called thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counting or reckoning whence Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting account with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we therefore call counters or those by which we cast account Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to perfect and make up an account and to conclude or summe up and so 't is here used to conclude not in the Logicians but Arithmeticians notion of concluding Of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 13. f. CHAP. IV. 1. WHat shall we say then that Abraham our father as pertaining to the note a flesh hath found Paraphrase 1. What then doe we say Can it be said or thought that Abraham who is said in Scripture to be righteous or accepted by God as righteous obtained that testimony by the merit of his own innocence or performances This affirmative interrogation is in effect a negation and so the meaning is This cannot with any reason be affirmed by any 2. For if Abraham were justified by works he hath whereof to glory but not before God Paraphrase 2. For if he were so justified by any thing in himself any innocence or performance of his he might then be said to have somewhat to glory of his justification being an effect of his performances and not of the free grace of God see note a ch 3. 27. But sure there is no such matter Or if toward men who had nothing to blame in him he might have any place of boasting yet sure toward God he hath none he cannot be able to say to God by way of boast as of any speciall merit or excellency which alone is matter of boasting that he had done any thing by virtue of which he was justified before God And therefore certainly whatsoever privilege or prerogative was or could be conceived to belong to him or his posterity it was from the free mercy of God a fruit of undeserved promise and that excludes all boasting for what hast thou in this case which thou hast not received and why then boastest thou as if thou hadst not that is as if it were not a meer act of mercy and bounty to thee 3. For what saith the Scripture Abraham believed God and it was counted unto him for righteousnesse Paraphrase 3. And this appears by that way of God's dealing with him which is in the Scripture clearly enough set down and that the very same by which we teach and professe that all men are now dealt with by God that is a way that belongs to the Gentiles though sinners if they will forsake their heathen waies and now receive and obey Christ as well as to the Jewes viz. that Abraham believed God followed his call and believed his promise and thereupon though he had formerly been guilty of many sinnes and though his obedience being due to God's commands could not challenge any such reward from God yet did God freely justifie him that is upon his forsaking his countrey and the idolatries thereof and after upon his depending upon God's promises made to him and so walking cheerfully in his duty towards God pardon his past sinnes receive him into speciall favour strike a covenant of rich mercies with him 4. Now to him that worketh is the reward not reckoned of grace but of debt Paraphrase 4. By this 't is clear that 't was not his innocence or blamelesnesse by which he is said to
701. 2. Digest 130. 1 2. Hesychius 29. 1. 35. 1. 36. 2. 51. 1. 68. 1. 88. 1. 89. 1. 104. 1. 130. 2. 154. 1 2. 162. 1. 178. 1. 188. 2. 189. 1. 226. 1. 230. 2. 249. 1. 309. 2. 339. 2. 348. 1. 388. 1. 390. 1. 403. 2. 412. 1. 414. 1. 415. 2. 422. 1. 433. 2. 521. 1. 532. 1. 554. 1. 555. 1 2. 564. 2. 576. 2. 610. 2. 624. 2. 642. 1. 696. 1. 709. 1. 721. 1. 834. 2. Liturgie Graec. 69. 1. Menolog 876. 1. Origen apud Euseb 874. 1. Phavorinus 88. 1. 89. 1. 99. 2. 154. 1. 249. 1. 339. 2. 388. 1. 532. 1. 554. 2. 642. 1. 666. 2. 696. 1. Ptolemie 803. 2. Septuagint 144. 2. 236. 2. 485. 1. 727. 1. 804. 1. Stephanus Byzant 853. 1. Strabo 17. 1. Suidas 521. 1. Targum Hierosolym 485. 1. Tertullian Scorpiac 834. 2. De Bapt. 491. 1. De Resurrect Carn 491. 2. Theophylact 670. 1. Thomas Magister 103. 2. Zenobius 178. 2. A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivy-lane London Books written by Dr. Hammond and printed for Richard Royston and Richard Davis A Paraphrase and Annotations upon all the books of the New Testament by Hen. Hammond D. D. in fol. the second Edition enlarged 2. A Paraphrase Annotations upon the books of the Psalms briefly explaining the difficulties thereof by Hen. Hammond D. D. fol. new 3. The Practical Catechism with other English Treatises in two volumes in 4. 4. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adâ—truuntur contra sententiam D. Blondelli aliorum in 4. 5. A Letter of Resolution of six Queries in 12. 6. Of Schism A defence of the Church of England against the exceptions of the Romanists in 12. 7. Of Fundamentals in a notion referring to practice in 12. 8. Paraenesis or a seasonable exhortation to all true sons of the Church of England in 12. 9. 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The Golden Grove or A Manuall of daily Prayers fitted to the daies of the week together with a short Method of Peace and Hâ—liness in 12. 6. The Doctrine and Practice of Repentance rescued from popular Errors in a large 8. newly published 7. A Collection of Polemical and Moral discourses in fol. newly reprinted 8. A Discourse of the Nature Offices and Measure of Friendship in 12. new 9. A Collection of Offices or forms of prayer fitted to the needs of all Christians taken out of the Scriptures and Ancient Liturgies of severall Churches especially the Greek together with the Psalter or Psalms of David after the Kings Translation in a large octavo newly published 10. Ductor Dubitantium or Cases of Conscience fol. in two vol. Now in the Press Books written by Mr. Tho. Pierce Rector of Brington THe Christians Rescue from the grand error of the heathen touching the fatal necessity of all events in 5. Books in 4. new The new Discoverer Discover'd by way of Answer to Mr. Baxter with a rejoynder to his Key for Catholicks and Disputations about Church-government 4. new The Sinner Impleaded in his own Court whereunto is added the grand Characteristick whereby a Christian is to be known in 12. newly printed The Lifelesnesse of Life on the hither side of Immortality with a timely caveat against procâ—astination Books in fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae Anglicanae Suspiria The Tears Sighs Complaints and Prayers of the Church of England setting forth her former Constitution compared with her present condition also the visible Causes and probable Cures of her Distempers by John Gauden D. D. of Bâ—cken in Essex fol. new Fifty Sermons preached by the Reverend and Learned Jo. Donne D. D. in fol. The history of the Church of Scotland by Dr. Spotswood Archbp. of St. Andrews fol. A Commentary upon all the Books of the Old Testament viz. 1. Upon the Pentateuch or five books of Moses in one volume in fol. 2. Upon the Historical part from Joshua to Esther in fol. 3. Upon Job Psalms Proverbs Ecclesiastes and Solomons Song 4. Upon all the Prophets both great and small 4. volumes by John Mayer D. D. sold by Rich. Royston at the Angel in Ivy-lane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacra or a collection of Posthumous Lectures delivered at St. Pauls at St. Giles his Church by the Right Reverend Father in God Lancelot Andrews Lord Bishop of Winchester in fol. new The Works of that late Reverend and Learned Divine Mr. Jos Mead collected together in one volume fol. now in the presse with many additions never before printed Coena quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The new Enclosure broken down or the Lords supper laid open in common lately printed in 4. and now reprinting in fol. with large Additions by Will. Morrice Esq of Worrington in Devon Books in 40. The Law of Laws or the excellency of the Civil Law by Dr. Robert Wiseman 4. The plain mans sense exercised to discern both good and evil or a discovery of the errors heresies and blasphemies of these times and the toleration of them by Will. Lyford B. D. 4. The Magistrates authority a Sermon 4. His defence of the Ministry 4. The persecuted Minister or a defence of the Ministry and the Church by J. Langly Minister of the Gospell 4. new Certamen Religiosum or a Conference betwixt the late King Charles and the Lord Marques of Worcester concerning Religion by Chr. Cartwright B. D. 4. The Royalists defence printed at Oxon. 4. The Regall apology printed at Oxon. 4. Bishop Bramhalls fair warning against the Scotch Discipline 4. Sacro-sancta Regum Majestas by the Archbishop of Tuam 4. printed at Oxon. Doctor Stuards answer to Fountains letter 4. Doctor Fern's Sermon at the Isle of Wight Episcopacy and Presbytery asserted by Dr. Ferne 4. Six excellent Sermons by Mr. Willan Vicar of Hoxne 4. A full Answer to a Declaration of the House of Commons concerning no more addresses to the King 4. The Exemplary lives and Memorable acts of the 9. most worthy women of the world 3. Jews