men lived and went on in sinne and hostility against him were pleased to have such favourable thoughts toward them see note on Mat. 5. m. if by the satisfaction wrought for our sins by Christ we were then thus farre restored to his favour that he was pleased to propose unto us free and easie conditions of mercy in the Gospell if he then used us so friendly as not to praeclude the way of salvation but called us to repentance with promise of pardon for all past sinnes upon our coming penitently in unto him much more easie will it be and agreeable to that former essay of his goodness to us now after he hath gone so farre with us to rescue us out of the power and danger of our sins by his rising from the dead c. 4. 25. and sending that Spirit by which he was raised to raise us up to a new life And this also as far as concerns Gods part is wrought for us 11. And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement Paraphrase 11. And yet this is not all but having received these benefits of reconciliation and promises of future salvation if we be not wanting to our selves we have now ground even of the greatest joy and confidence and dependence on God in all that can befall us in this life see v. 3. through this same Christ Jesus who having made peace between God and us and tendred us such easie conditions of mercy now under the Gospell hath also given us a title to all consequent acts of friendship and kindnesse which can be received from God so that all that now befalls us being for our good is consequently matter of rejoycing to us 12. note b Wherefore as by one man sin entred into the world and death by sinne and so death passed upon all men for that all have sinned Paraphrase 12. From all which the conclusion is that as by Adam's disobedience to that Law given to him under the penalty of death that is by eating the forbidden fruit sin came into the world and death or mortality by sinne and being come in seized not onely on Adam to whom 't was particularly and expressely threatned In the day that thou eatest thou shalt die the death but upon all meer men also that were after born because all were sinners that is born after the image and likeness of Adam that was now a sinner and had begotten no childe in his innocence 13. For untill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neverthelesse death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come Paraphrase 13 14. For after Adam's time before Moses or the time of giving the Law men sinned and though it be true that sinne is not charged to punishment but when there is a Law to forbid it expresly under that penalty and therefore it might be thought that sinne without the Law would not bring in death into the world yet by the parity of reason all men being Adam's posterity and begotten after the image or similitude of a sinfull parent v. 12. and God being supposed to rule the world still after the manner that he had first explicitely revealed that death that was once come in did lay hold on all that posterity of Adam from that time till Moses when the Law was given and death again denounced expresly though they sinned not against a Law promulgated under that penalty or in that high presumptuous degree that Adam did In which thing Adam is in the comparison the opposite member to Christ the Messias to come for as death which was the punishment of Adam's sin past on all men begotten after the similitude of sinfull Adam though they committed not that particular sin of eating the apple against which the death was expresly decreed and threatned that is though they sinnd not so presumptuously against a Law promulgated under that penalty so justification and eternal life belongeth not only to those who were as Christ perfectly just who have never lived in sinne but cometh upon all others who having not obeyed after the likenesse of Christ doe yet return unto him by faith and repentance and then for the future obey sincerely though not exactly and so in some manner and degree resemble Christ as children doe parents and as mankind did Adam 15. But not as the offence so also is the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many Paraphrase 15. In this place there ought to be in ordinary manner of writing another member of the period answerable to the beginning of it v. 12. the 13th and 14th verses being certainly to be read as in a parenthesis after this manner For as c. So c. But the Apostle having insisted on the first part of the comparison thus farre and finding that the grace in Christ rose much higher then the condemnation in Adam he is fain to forsake that comparison and to rise above a comparison and conclude not with a So but with a Not onely so but much more thus The gift communicated from Christ to believers is farre greater then the punishment communicated from Adam to his posterity as sinners for as they were begotten after the similitude of laps'd Adam and so were all sinners as well as Adam so probably were they as great sinners in other kinds as Adam was in that but these to whom the mercy in Christ belongs are not righteous in such a degree as well as Christ 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification Paraphrase 16. And as in respect of the likenesse the advantage is on Christ's side of the comparison believers being not so like Christ in degree of holinesse as they were like Adam in degree of ãâã so again for the sinne for which Christ wrought atonement the advantage is great again on Christ's side above Adams ãâã not only as by Adam so by Christ but the benefit farre exceeded the hurt for indeed the charge or enditement see note on ch 3. b. and consequently the sentence that was on occasion of one sinne did naturally and by the same reason belong to the condemnation of all others that were born after his image sinners as well as he but the gift that was brought in by Christ pardon for all new creatures was upon occasion of many sinnes and to the justifying of those that were not righteous as Christ no nor as Adam but had been guilty of more then one even of many sinnes And this makes the
Is 42. 1. whence these verses are taken which Prov. 8. 20 is rendred ãâã ãâã ãâã ãâã ãâã truth and signifies so when t is rendred ãâã ãâã ãâã ãâã ãâã judgement Jer. 5. 4. Psal 37. 6. and Job 3. and ãâã ãâã ãâã ãâã ãâã Isai 32. 26. and oftentimes ãâã ãâã ãâã ãâã ãâã righteousness which is all one with ãâã ãâã ãâã ãâã ãâã truth and so in Hesychius ãâã ãâã ãâã ãâã ãâã not as 't is false printed ãâã ãâã ãâã ãâã ãâã judgement signifies truth or else being rendred judgement it is to be taken in the same sense as if 't were rendred truth as indeed ãâã ãâã ãâã ãâã ãâã judgement is the title of the prime Christian virtue Righteousness or equity in judging Mat. 23. 23. And either way it here signifies the Gospel and so v. 20. also V. 20. A bruised reed The reed is the weak infirme man the bruising of that reed is his falling into sin and the flaxe on fire that is burning in the illychnium or lampe see Isa 43. 17. Jud. 15. 14. 16. 9. is the man again the smoaking flax ãâã ãâã ãâã ãâã ãâã is when the flame is out or burns darkly for want of oyle and yet there remains some fire in the flaxe and that smoakes or shines dimmely in stead of flaming and answerable to that is the man in whom Grace is decayed but yet not desperately or irrecoverably gone out some sparks of good being still left in him and this person in this estate Christ is so farre from destroying or triumphing over that he doth most tenderly cherish and labour to restore such an one in the spirit of meeknesse to a firme habit of Christian practise again This is Christs practise at his coming into the world as designing to plant not the unsinning legal perfect but the syncere Evangelicall righteousnesse through the world which is the meaning of the phrase that followes untill he bring forth or send forth judgment into victory the Hebrew Is 42. 3. is he shall bring forth and the word untill is taken out of v. 4. where the same sense is repeated again judgment again signifies the Gospel that is Christian Evangelicall righteousnesse see Note c. and though ãâã ãâã ãâã ãâã ãâã in the old Testament signifies for ever Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 5. 3. Am. 1. 11. yet that is when it renders ãâã ãâã ãâã ãâã ãâã which signifies both to victory and to eternity but here seeming to be the Epitome or breviate of the following words v. 4. he shall not fail nor be discouraged it most probably signifies victoriously and notes that the Gospel shall be so set up over the world that he shall not faile or be discouraged that is either 1. the bruised reed shall not faile or be broken worse then it is nor the flaxe be discouraged or quench'd or else 2 dly the Messias shall not faile c. till he have set judgment on the earth that is till he have set up the profession of the Gospel in the world among the Heathen if the Jewes will not receive it By this rendring of it 't will appeare what is the meaning of ãâã ãâã ãâã ãâã ãâã in the Hebrew of Isaiah and ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã in the Septuagint sure that ãâã ãâã ãâã ãâã ãâã judgement in truth should be set for true judgement and rendred so he shall bring forth true judgment and and so 't will remain that ãâã ãâã ãâã ãâã ãâã shall be the summe of the following words v. 4. he shall not faile nor be discouraged till he have set judgment on the Earth and so the consequents both in Isaiah and here will be the same There and the Isâles shall wait for his law here and in his name shall the Gentiles trust Ib. Not breake It is the custome of all writers very frequent in the sacred dialect to use phrases whereby they understand much more then they doe expresse an example of it we have in this verse out of the Prophet where Christs not breaking the bruised reed signifies his great mercy and kindnesse in repairing and restoring and curing the bruised weakling and so his not quenching the smoaking flax is his enlivening quickening enflaming that fire or spark of grace or goodnesse which was almost quench'd So ãâã ãâã ãâã ãâã ãâã idle word v. 36. is much more then idle vain even blasphemous speeches So Eph. 5. 11. where the Gentile foule abominations taken up by the Gnosticks are called ãâã ãâã ãâã ãâã ãâã unprofitable works of darknesse meaning surely not that they brought in no profit or advantage but the greatest danger and mischief in the world So ãâã ãâã ãâã ãâã ãâã is a wicked and not only an unprofitable servant So in Philoxenus's Glossary Nequam ãâã ãâã ãâã ãâã ãâã and Nequitia ãâã ãâã ãâã ãâã ãâã and so in Cyrils Greek Glossary So in Hesiod ãâã ãâã ãâã ãâã ãâã an unprofitable man is he that neither understands himself nor heeds others the most sencelesse wretchlesse person Of the same nature is illaudatus unpraised in Latine of which see A. Gellius l. 2. c. 6. where he proves that word to signifie omnium pessimum ac deterrimum the worst and basest of all And so l. 7. c. 11. he makes ãâã ãâã ãâã ãâã ãâã riotous intemperate unprofitable uselesse ill-mannerd detestable to be all one the interpretation of the Latine Nequam a wicked man but literally good for nothing So ãâã ãâã ãâã ãâã ãâã which properly signifies without law and ãâã ãâã ãâã ãâã ãâã a breach or commission against the law is oft set to signifie the highest degree of obdurate prophane sinning 2 Thess 2. 8. being there spoken of Simon Magus the most blasphemous apostate So though ãâã ãâã ãâã ãâã ãâã literally signifies to transgresse and may belong to the least sin as being a variation from the strict rule of the Law yet ãâã ãâã ãâã ãâã ãâã he that transgresses 2 Jo. 9. and so ãâã ãâã ãâã ãâã ãâã transgressor since the solemn title of Julian signifies an Apostate So 2 Tim. 3. 3. ãâã ãâã ãâã ãâã ãâã those which doe not love the good is set to expresse the most virulent haters of the orthodox pious Christians So 1 Cor 13. 6. where 't is set down as the character of the charitable man ãâã ãâã ãâã ãâã ãâã he rejoyceth not in iniquity the meaning is he is very much troubled and sorrowfull so v. 5. ãâã ãâã ãâã ãâã ãâã the charitable man is not puft up signifies much more then so that he is extremely humble So in the third commandement of the Decalogue where 't is said of the perjured person that the Lord will not hold him guiltlesse that sure signifies that God will look on him and deal with him as a most guilty punishable person And so 1 Pet. 1. 18. ãâã ãâã ãâã ãâã ãâã vain conversation is most
of Rome and Corinth ãâã ãâã ãâã ãâã ãâã to have been the plantation of both these the one laying the foundation or first preaching the Faith there the other confirming them v. 11. especially the Gentile part of them Thirdy That S. Peter being the Apostle of the Circumcision or Jewes as S. Paul of the uncircumcision or Gentiles the Church which was now at Rome consisted much of the Jewes that were dispersed from their own countrey and dwelt there but withall of some Gentile-Christians also to whom especially this Epistle is addressed as appears c. 1. 13 14. where the ãâã ãâã ãâã ãâã ãâã you to whom he writes are joyned with the other heathen nations and the ãâã ãâã ãâã ãâã ãâã Greeks and Barbarians v. 14. Fourthly That the Jewish Christians here as in other places Act. 15. 1. and 21. 20. though they had received the faith of Chrisâ were yet very zealous for the upholding the Jewish Law the Mosaical rites and consequently opposed the preaching of the Gospel to the Gentiles unlesse they first became Proselytes of the Jewish Covenant of Circumcision and so submitted to their whole Law And this they did especially upon two arguments 1. That the Gentiles being Idolaters and so great sinners and by them styled and counted ãâã ãâã ãâã ãâã ãâã sinners by way of eminence were utterly uncapable of the favour or mercy of God and consequently of the benefits of the Gospel 2dly That Circumcision being the seale of Gods covenant of mercy none were capable of mercy from God that were not circumcised This doctrine of these Jewish converts was directly contrary to that which was every were practised and taught by S. Paul For as he freely preached the Gospel to the Gentiles and in every city where the Jewes resisted forsook them and profess'dly betook himself to the Gentiles Act. 13. 46. so he taught the no-necessity of Circumcision and other Mosaical observances as of an abrogated abolished law see Rom. 7. 1. even to Jew-Christians Act. 21. 21. much more to those that from the Gentiles should convert to Christ whose past sinnes how great soever they were yet if they should now upon the preaching of Christ forsake them and accept the faith and obedience of Christ they should freely be forgiven them whereas on the other side without the receiving the faith the Law of Moses Circumcision and Sacrifices c. would not be able to justifie any whether Jew or Gentile-Proselyte from any wilfull sinnes against that Law This was the summe of S. Paul's doctrine at Antioch Act. 13. 38 39. that through Christ is preach'd unto them remission of sins and by him all that believe are justified from those things from which they could not be justified by the Law of Moses that is from the guilt and punishment of known deliberate sinnes of the greatest size even Idolatry it self for which the Law afforded no mercy no place of repentance but inflicted present death in case of sincere reformation As when Heb. 9. 15. Christ is said to be mediator of a new Covenant to redoem us by his death from the transgressions that were under the Law that is from those sinnes for which the Law afforded no pardon upon repentance and reformation And the same is the theme and subject of a considerable part of this Epistle And because the objections of the Judaizers both in the grosse and in every branch of them being familiarly known to the writer are not so distinctly and formally set down by him to receive their severall answers but proceeded to covertly and so as might least interrupt the thread of the discourse this is one chief cause of the difficulty of the Epistle which may be lessen'd by this Praemonition Fifthly That before the time of writing this Epistle Simon Magus and the Gnosticks the darnel which in those first times the devil constantly sowed whereever the Christian faith had entred were come as to other places so to Rome also For in Claudius's time it was that a statue was erected at Rome To Simon the Holy God and to that this Apostle referres 2 Thess 2. 4. which Epistle as hath been said was written four years before this From whence as it will be easie to believe that many passages in this Epistle referre to and are purposely opposed against that haeresie of the Gnosticks so when we remember the character of these men that they were great asserters of the Mosaical rites opposed and condemned all that neglected them and yet lived in all the foule villanies of the Gentiles we shall the lesse wonder that a great part of this Epistle being address'd to Christians at Rome is yet set distinctly to reprehend those Gentile practices c. 1 and 2. and to answer the Jewish objections against the Christians there being so many unclean Judaizing Gnosticks which had crept in among the Christians and every where brought disturbances among them that the Apostle that desired to defend the faith and confirm the weak seducible professors of it could doe nothing more worthy of his Apostleship meaning as he saith when he came among them to withstand these opposers of both sorts with all boldnesse c. 1. 16 17 18. and particularly to justifie and vindicate his practice of preaching the Gospel to the Gentiles who neither by their former sinnes nor their want of Circumcision were praejudged or excluded from receiving benefit by it at which the Judaizers were so much offended That this was the occasion of this Epistle and that this was the theme accordingly set upon c. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to the Jew first and also to the Greek and pursued from thence to the conclusion at the end of c. 15. will appear in the explication of it wherein as we shall find much of difficulty in many places as particularly in that of c. 11. the passage which S. Peter seemed to have pointed at 2 Pet. 3. 16. so our having this grand scope of the Apostle in our eye the vindication of this act of Gods providence as in calling the Gentiles so in leaving the obdurate incredulous Jewes will be very usefull to extricate the reader out of those difficulties which the abstrusenesse of the writing and the unobserved concise passing from one Jewish objection to another rather glancing by the way at their known objections then solemnly proposing and answering them have first caused and then some inconvenient praejudices and praepossessions have improved and enhansed and at length made appear so insuperable In order to which it is that I have in this Epistle taken liberty to enlarge the Paraphrase to a great length in many places by inculcating and by way of parenthesis interserting those heads of discourse which I conceive are chiefly referred to and from the observing of which the explication doth principally proceed conceiving this length and circumlocution the shortest way to my designed end the clear
be heires faith is made void and the promise made of none effect Paraphrase 14. For if that inheritance were made over to them upon observation of the Mosaical Law upon the Jewes being circumcised c. then as faith or this Evangelicall way of justifying sinners is vanished on one side and what is said of Abraham's being justified by faith is concluded to be false so the promise it self which was shewed to be the thing by which Abraham was justified and to belong to all Abraham's seed not to the Jewes onely v. 12. is vanished also 15. Because the Law worketh wrath for where no law is there is no transgression 16. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that onely which is of the Law but to that also which is of the faith of Abraham who is the father of us all Paraphrase 15 16. This again appears by another argument for it 's evident of the Law of Moses that all which that doth is to bring sinne and punishment into the world as the Law of circumcision given to the Jewes made it a sinne and punishable in a Jew if he were not circumcised on the eighth day but gave him no right of merit no title to heaven or to any other reward in case he did observe that or the like ordinances were circumcised c. for these were before the command of circumcision made over to Abraham and his seed by the promise of God And so for other more substantiall duties the Law by commanding them doth but enhanse the contrary sinne which if it were not for the commandment could not be so high a degree of crime or contempt of known law but doth not give a man right to any reward for observing it From whence it necessarily follows that it that is the promise of reward v. 13. justification c. must have been made in respect to faith or to believers and not founded upon any merit of any legall performances on God's giving on our observing that law of circumcision c. and by that means indeed it becomes an act of promise and that promise meerly of grace not depending on Judaicall performances and so it belongs to all the seed that is to all that do as Abraham did is made good see note on 1 Pet. 2. d. to all sorts ãâã believers not onely to the Jewes who are spiritually children of Abraham that is believers like him born anew after his example or similitude though not springing from his loyns for in this respect it is that he is said to be the father of us all that is of all the faithfull Gentiles as well as Jewes 17. As it is written I have made thee a father of many nations note b before him whom he believed even God who quickneth the dead and calleth those things which be not as though they were Paraphrase 17. As it is written of him that he should be the father of more nations then one nay as the word many often signifies of all that is of the Gentile believers also in like manner as God in whom he believed is the Father of the Gentiles as well as Jewish believers and accordingly justified Abraham without Mosaicall obedience and so will justifie Gentile Christians begetting them by the Gospell to a new life and then upon this change this reformation though sinners and Gentiles by birth yet accounting them children receiving and embracing them in Christ And there is nothing strange in all this when we remember who it is that hath made this promise even that God who is able to doe all things even to raise the dead to life again and so to quicken the Gentiles that are dead in sinnes as he quickned the womb of Sarah and enabled old Abraham to beget a sonne and give them grace to forsake their former deadness and barrenness and incapacity of gods favour viz. their heathen sinnes and to deal with those despised heathen as he doth with the Jewes themselves that have received most of his favour and pretend a peculiar title to it see Luk. 15. 24. 18. Who against hope believed in hope that he might become the father of many nations according to that which was spoken so shall thy seed be Paraphrase 18. And this is exemplified to us in that which we see befell Abraham who having no naturall grounds of hope either in respect of Sarah or himself did yet upon Gods promise Gen. 15. hope and believe that he should have a Sonne and so be a stock from whence that is literally from his body many nations should spring a most numerous progeny even as many as the stars of heaven for multitude And then why may not the Gentiles upon coming in to the faith of Christ and reforming their Gentile lives be as capable of God's promises made to all true penitents whatsoever impossibility seem to be in it in respect of their former sinnes and desperateness of their condition 19. And being not weak in faith he considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarah's womb Paraphrase 19. He we know by a strong faith overcame all the difficulties in nature and considered no objections that might be made against the probableness of God's performing the promise 20. He note c staggered not at the promise of God through unbelief but was strong in faith giving glory to God Paraphrase 20. Neither interposed he any question demurre or doubt through any suspicious fearfull passion in himself but without all dispute to the contrary depended fully on God for the performance and how difficult soever yet he lookt upon God in his glorious attributes perfectly able to do whatsoever he promised and most faithfull and sure never to faile in the performance collecting nothing else from the difficulty of the matter but that it was the fitter for an almighty power and a God that cannot lye having promised to magnifie his power in performing it 21. And being fully perswaded that what he had promised he was able also to perform Paraphrase 21. Having for it all this one hold on which he depended most confidently that as God was able so he would certainly make good and perform what he had freely promised to him And then now that the Gospell is by Christ sent to the Gentiles and mercy offered them upon reformation why should the wickedness of their former lives any more then Sarahs barren womb and Abrahams old age keep God from performing his promise to them of accepting and justifying penitent Gentiles whose reformation tends so much to Gods glory though they be not circumcised 22. And therefore it was imputed to him for righteousness Paraphrase 22. Which stedfast faith of his was a signe of the opinion he had of God's power and fidelity and was most graciously accepted by God and rewarded in him
resemblance and pourtraiture of his 6. Knowing this that our old man is crucified with him that note a the body of sinne might be destroyed that henceforth we should not serve sin Paraphrase 6. Resolving this with our selves that as this was one end of Christ's suffering for our sins and dying upon the crosse that he might give us example to doe so too see Tit. 2. 14 to crucifie that is forsake our former course of life so our forsaking of sin and conforming our selves to his crucifixion which in baptisme we undertake obliges us to the mortifying of every sin so farre that we no longer yield any obedience to it that is neither willingly indulge to any presumptuous acts nor slavishly lie down in any habit or course of sin 7. For he that is dead is freed from sin Paraphrase 7. For as a man truly dead is freed from the authority of all those that in life-time had power over him so he that is dead to sin in this figurative sense wherein I now speak is freed from the power of sin acting formerly in him and consequently he that hath by being baptized into Christ so farre undertaken to accompany Christ in his death as really to die unto sin must demonstrate himself to be freed from the power of it must not permit it to live in him that is himself to be acted by it or else he doth quite contrary to his undertaking 8. Now if we be dead with Christ we believe that we shall also live with him Paraphrase 8. And if we sincerely perform our part in this if we imitate Christ in his death that is die to sin forsake and never return to it again then we must also remember that it is another part of our Christian faith and undertaking of our baptisme to imitate Christ in his resurrection to rise to new and holy and godly lives and then we have grounds of believing that we shall together with him or after his example have a joyfull resurrection to eternall life But upon no other terms but these doe we expect or believe any good from Christ 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Paraphrase 9 This being it for which we have a copie in Christ's resurrection also as well as in his death viz. So to rise to new life as never to return to our old sins again as his was a resurrection that instated him on an eternal life never to come under the power of death again 10. For in that he died he died unto sinne once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sinne but alive unto God through Jesus Christ our Lord. Paraphrase 10 11. For as when he died for our sins he died once never to undergo that death again but when he rose from death he was immediately instated not into one single act of life so only as it might be truly said he was once alive after death but no more but into an immortal endlesse life a life co-immortal with the Father God eternal so must we after that double example of his death and resurrection account our selves obliged by our baptisme which accordingly is not wont to be reiterated so to die to forsake sin as that we need never die any more die one final death never resume our former courses again and on the other side for our new Christian life to take care that that be eternal no more to return to our sins again then we think Christ or God can die again but perservere in all virtuous and Godly living according to the example and precepts of our Lord Jesus Christ who died and aose again on purpose to raise us up to this kind of new life never to die again 12. Let not sinne reigne therefore in your mortal body that ye should obey it in the lusts thereof Paraphrase 12. And so you now see what your Christian duty is whatsoever we are calumniated to affirm that whereas your flesh hath many sinfull desires which if they be obeyed or observed will set up a kingdome or dominion of sin in you make you servants and slaves to sin you are most strictly obliged to take care that sin get not this dominion that you obey it not in yielding to or satisfying the lusts or prohibited desires of your bodies 13. Neither yâeld ye your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Paraphrase 13. But in stead of offering up or presenting your members unto sin as instruments or weapons to do what sin would have done ye must consecrate your selves unto God as men that are raised unto new life and therefore are fit to do him service and your bodies as active and military instruments of performing to him all the obedience in the world 14. For sin shall not have dominion over you for ye are not under the Law but under grace Paraphrase 14. 'T were the vilest thing in the world for sin to have dominion over you who are now no longer under the weak unefficacious paedagogy of the Law which could onely forbid sin and denounce judgement but never yeeld any man that hope of mercy on amendment which is necessary to the working reformation on him or checking any sin that men are tempted to but under a kingdome of grace where there is pardon for sin upon repentance and strength from heaven to repent and so no want of ability or encouragement to amend our lives See note on Mat. 5. g. 15. What then shall we sin because we are not under the Law but under grace God forbid Paraphrase 15. From hence again some carnall men are ready to collect matter of security in sin For say they if now under the Gospell there be pardon allowed for sin and not condemnation as it was under the Law for every wilfull sin we have committed why may we not securely sin This is the unreasonablest conclusion and detorsion of this doctrine very distant from the truth of it which is that this pardon for sin belongeth not to them that securely go on in sin but onely to the penitent and is offered to men that are sinners on purpose that in hope of pardon upon returning they may timely do so and not that they may the longer continue in their course which is the most abhorred use of God's mercy imaginable 16. Know ye not that to whom ye yeeld your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness Paraphrase 16. 'T is a known thing that he that delivers himselfe up to any man as a servant or slave and actually serveth or obeyeth him is to be accounted his servant and to receive wages from him and so it must be
years after the time that that promise was made to Abraham Gen. 12. 3. cannot in any reason be thought to disannull or frustrate or invalidate the covenant made by God to Abraham and in him to all believers or Christians his spiritual as well as carnal progeny so as to leave believers now under obligation to observe the Mosaical Law or to propose justification to them upon no other terms but those when in the promise to Abraham so long before it was made over to them upon these other cheaper and better terms of fidelity and sincerity and purity of the heart 18. For if the inheritance be of the Law it is no more of promise but God gave it to Abraham by promise Paraphrase 18. For if the blessing that is promised to Abrahams seed whether carnal or spiritual that is to believing Gentiles as well as circumcised Jewes came by the performance of the Mosaical Law then comes it not by the promise made to Abraham which is directly contrary to the Scripture which affirms it to come as to Abraham so to all others by promise onely 19. Wherefore then serveth the Law it was added because of transgression till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a mediatour Paraphrase 19. You will ask then if the promise made to Abraham be the onely thing by which now and ever since justification hath been to be had to what purpose the Law was given I answer It was given to restrain men from sin and to shew them their guilt and to make them seek out for a remedy which is to be found only in the doctrine of the Gospel and in this respect it was usefull for the while till Christ and his members disciples and believers should come and that the Law might be the more effectual to that end to restrain us from sin it was given in a glorious formidable manner by Angels delivering the ten Commandements in thunder so terribly that the people durst not approach the mountain and therefore was Moses called up to be a Mediatour standing betwixt God and the people to shew them the word of the Lord Deut. 5. 5. and by his hand it was delivered to them 20. Now a mediatour is not a mediatour of one but God is one Paraphrase 20. Here again it may be objected that if in the delivery of the Law Moses were a mediatour he must then needs be so between God and the Israelites and then it must be supposed that as in a covenant so in that giving of the Law there must be a contract between God and the people and then the subject matter of this contract will in all probability be justification upon performance of legal obedience and then God will by pact be obliged to observe this truth still and justifie such and none else 21. Is the Law then against the promises of God God forbid for if there had been a law given which could have given life verily righteousnesse should have been by the Law Paraphrase 21. To this I answer that if this were conclusive it would then make void those promises made to Abraham which must be as carefully preserved as the objecter seems carefull to make good God's pact by the Law And indeed the true way of stating the difficulty must be by preserving both as farre as the matter will bear But there is one thing supposed in this objection which is utterly false and the cause of all the mistake viz. that 't is possible to perform the Law for that must be presupposed before we can talk of justification by that contract betwixt God and man or that the Law furnishes with strength sufficient to doe it If that indeed were true there would be no reason to expect the performance of the promises made to Abraham and consequently of justification but only by the Law but when the Law doth no such matter 't is clear that that cannot be a valid contract but void assoon as made and so that it supersedes not that other of promise to Abraham or that which is now by me insisted on in Christ which is purposely to supply the defects and defailances of the Law 22. But the Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe Paraphrase 22. But 't is clear by Scripture that all men of all nations Jewes and others are guilty of sin Rom. 3. 19. and so uncapable of justification by the Law which requires perfect obedience or else cannot justifie and so still there is no justification to be had upon other terms but those of grace and promise upon condition of performing sincere Evangelical faithfull obedience 23. But before faith came we were kept under the Law shut up unto the faith which should afterward be revealed Paraphrase 23. All that can be said of the Law is that before Christ and the Gospell came we were by God put under that oeconomy kept under and disciplin'd by it as in a state of candidates or expectants untill the time should come for the revelation of the Gospell 24. Wherefore the Law was our school-master to bring us unto Christ that we might be justified by faith Paraphrase 24. And so the Law was onely a guardian or institutor of us in time of minority as it were an imperfect rule proportion'd to an imperfect state not to justifie but onely to keep us in order and to leave and deliver us up to the Gospell onely for justification 25. But after that faith is come we are no longer under a school-master Paraphrase 25. Now therefore the Gospell being come the school-master or guardian in minority is quite out-dated 26. For ye are all the children of God by faith in Christ Jesus Paraphrase 26. For all that are true believers are adopted by God and consequently justified without legall observances onely by faith 27. For as many of you as have been baptized into Christ have put on Christ Paraphrase 27. According to that known rule that All of what sort soever that have received the faith and are accordingly baptized into it are made members of Christ 28. There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus Paraphrase 28. And there is no discrimination from any outward accidents of countrey relation sex but circumcised or uncircumcised ye are all equally accepted in Christ if sincere believers or being members of Christ v. 27. ye are all accepted by God 29. And if ye be Christs then are ye Abrahams seed and heires according to the promise Paraphrase 29. And if received and accepted by God as members of Christ then are you that spirituall seed of Abraham to whom the promises of justification made by him doe belong by way of inheritance without any necessity of legall performances or any other suppletory claime or
offered every year anew on the day of expiation thereby commemorating not only the sins committed that year since the last day of expiation but their former sins again for which they had foremerly sacrificed at the time of committing of them and to typifie that one true sacrifice of Christ that alone is able to do the work for all our sins 4. For it is not possible that the bloud of bulls and goats should take away sins Paraphrase 4. For the truth is it is not in the power of any sacrifice of any beast to take away the guilt of sin or purifie the conscience 5. Wherefore when he cometh into the world he saith Sacrifice and burnt-offering thou wouldst not but a body hast thou prepared me Paraphrase 5. And therefore in the Prophetick Psalm concerning Christ's coming into the world God's despising of those legal sacrifices is mentioned and all that is thought fit to be depended on in order to obtaining pardon for sin is the body of Christ God giving him a body and designing that to crucifixion fitting it for the Crosse as the servants car for the door-post Deut. 15. 17. to which it was to be nailed on which ground of similitude it is that in stead of opening or boaring my ear in the Psalmist t is here framing him or fitting him a body see Note on 2 Cor. 13. c. and so decreeing that to be the perfect and complete sacrifice which was to supply the defects of all the rest 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure Paraphrase 6. And then he adds in the name of Christ speaking to God his Father The offerings of legal sacrifices I know are not acceptable in thy sight or able to reconcile thee to sinners 7. Then said I Lo I come in the volume of the Book it is written of me to doe thy will O God Paraphrase 7. Therefore I that is Christ come according to what he had undertaken and bound himself by bond to his Father in order to that great work of our redemption to perform whatsoever thou my God shalt require of me 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldst not neither hast pleasure therein which are offered by the Law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second Paraphrase 8 9. By which place of the Psalmist Psal 40. it is clear that the sacrifices appointed by Moses's Law are not of any force with God but onely the sufferings and death of Christ the first being in that place wholly renounced and disclaimed and onely the second set up 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Paraphrase 10. And by this gracious will of God which Christ came to perform in the body which God prepared for him v. 5. by offering that body once for all and not by those legal sacrifices which were oft repeated all our sins are explated see note on c. 9. e. and we received into Gods favour as many of us as by performing the condition of sincere obedience still required of us are rendred capable of that great benefit purchased for us by the sufferings of Christ 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Paraphrase 11. Again under the Law the high Priest was wont every year once see c. 7. 27. on the great day of expiation to officiate and offer up yearly the same kinds of sacrifices bullocks c. none of which have power to free the conscience from the guilt or the offender from the punishment of sin 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God Paraphrase 12. But Christ having by his own death made one complete sacrifice which will suffice for the sins of all the world without need of repeating it sealing to all that shall ever liveâ a covenant of mercy and remission upon repentance hath ever since continued at the right hand of God and shall doe so for ever 13. From henceforth expecting till his enemies be made his fooâ stool Paraphrase 13. Exercising his regal office in mens hearts and meaning to exercise it also over sin and death it self in abolishing or subduing them both in the resurrection 14. For by one offering he hath perfected for ever them that are sanctified Paraphrase 14. For that one offering of his in his death hath done the whole work once for all completely for all obedient Christians all sanctified disciples of his that having the intercession of Christ in heaven the senâing the Spirit c. adjoyned with it which are the grounds of furnishing us with all grace c. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before 16. This is the covenant that I will make with them after those daies saith the Lord I will put my laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember no more Paraphrase 15 16 17. And of this the Scriptures of the Old Testament doe testifie for after he had premised as the first thing promised in his covenant the writing his laws in their hearts and on their minds and revealing his will and giving them his sanctifying grace for the reforming of their wicked lives he then adds as a second part of his covenant the free pardon of all the sins and transgressions of their former life whatsoever they have been 18. Now where remission of âhese is there is no more offering for sin Paraphrase 18. And this being done once for all there is no need of any farther sacrifices or Judaical observances for which some of you doe so zealously contend 19. Having therefore brethren boldness to enter into the holiest by the blood of Jesus Paraphrase 19. The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced and the benefit of it being to us so great even to give us liberty see Joh. 7. a. to approach unto God in prayer and apprehension of his promises to have title to heaven it self through what Christ hath purchased for us 20. By a new and living way which he hath consecrated for us through the veile that is to say his flesh â Paraphrase 20. Which confidence and liberty to enter he hath helped us to by a way never known before and that a clear or living way in opposition to the dead shadows and rudiments under the Law which I say he hath helped us to by passing himself from the outer to the inner tabernacle from this life to another breaking through the veile or partition between them that is through his flesh being
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 despââe 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
like him in holinesse and like him in blisse and that blisse shall consist in seeing of him as he is a fountain of all that is desirable to our natures 3. And every man that hath this hope in him purifieth himself even as he is pure Paraphrase 3. And whosoever hopes or depends on God for any such future state if he expect to receive it from him according to his manner of promising not absolutely but conditionally or indeed whosoever sets his heart on the vision of God a pure and blissful state not any sensual paradise but a spiritual state of blisse made up of sinlesnesse and purity will in all reason set a purifying here be a practising and aiming after that excellent copie that he may be capable of that perfect purity hereafter 4. Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Paraphrase 4. Sin is a contrariety to the Law of God an act of disloyalty to our King and he that deliberately committeth any act of sin doth proportionably commit a rebellon and disloyalty against Christ 5. And ye know that he was manifested to take away our sins and in him is no sin Paraphrase 5. And Christ both by his example being sinlesse never guilty of any act of sin and by all that he hath done and suffered for us hath designed this special end to himself to purifie our lives and cleanse us from all deliberate acts of sin 6. Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him Paraphrase 6. He that adhereth fast to him that as a member of his continueth in him falleth not indulgently or deliberately into any act of sin he that doth so disclaims all true knowledge of God is no Gnostick properly called or conversation with him 7. Little children let no man deceive you he that doth righteousnesse is righteous even as he is righteous Paraphrase 7. My young tender Christians let not the Gnosticks seduce you to your ruine he that continues in all righteous actions that actually performs the will of God and not onely in intention of mind and that through his whole course of life and if he fail therein returns again speedily by repentance this person and none but this is the Christian righteous man he and none else is accepted by God as righteous under the Gospel in like manner and proportion as Christ doing righteousnesse is said to be righteous upon that and not any other ground of denomination 8. He that note a committeth sin is of the devil for the devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the devil Paraphrase 8. He that deliberately committeth any act of known sin is in that or so farre an imitator of the devil for at the beginning soon after his creation he acted rebellion against God and hath done so ever since And to take off all men from following of him was the very designe of Christ's coming into the world 9. Whosoever is note b born of God doth not commit sin for his seed remaineth in him and he note c cannot sin because he is born of God Paraphrase 9. Whosoever is a true child of God keeps himself strictly from all deliberate sin and the reason is clear because that principle of sonship that from whence he is said to be born anew or of God to wit his sincere resolute conversion to God if that continue to have any energic or life in him is directly contrary to and incompatible with the committing any sin and therefore he cannot thus sin because he is a child of God a regenerate person that is such sinning is unreconcileable with that state 10. In this the children of God are manifested and the children of the devil whosoever doth not righteousness note d is not of God neither he that loveth not his brother Paraphrase 10. This is the character of difference between pious and wicked regenerate and unregenerate men he that lives an impious and uncharitable life is no regenerate child of God's whatsoever he flatter himself of his state 11. For this is the message that ye heard from the beginning that we should love one another Paraphrase 11. For this of charity is the grand fundamental doctrine which was so often and so earnestly commanded by Christ when he was here on earth 12. Not as Cain who was of that wicked one and slew his brother And wherefore slew he him because his own works were evil and his brother's righteous Paraphrase 12. And how contrary is this to that emulation and maligning of those that are better then they which was the affection that put Cain on killing his brother and doth the like in the Gnosticks now abroad who hate and persecute all the orthodox Christians to death and can have no other quarrel to them but that their own works are evil and the others good 13. Marvel not my brethren if the world hate you Paraphrase 13. But this you pure Christians have no reason to wonder at if it prove to be your lot 14. We know that we have passed from death unto life because we love the brethren he that loveth not his brother abideth in death Paraphrase 14. We know that we are regenerate Christians see note on Luc. 15. c. by our charity to other men which he that hath not is clearly an unregenerate unchristian person 15. Whosoever hateth his brother is a murtherer and ye know that no murtherer hath eternal life abiding in him Paraphrase 15. The hating of others is by interpretation the killing of them because it is so in intention of heart did not some outward restraint curb it and he that is such is acknowledged by all men to be quite contrary to the Evangelical temper the regenerate state from the having spiritual life abiding in him which the Gnosticks that are so malitious doe yet so much talk of 16. Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren Paraphrase 16. Christ's love to us was expressed in this that he was willing to incurre the utmost hazard even to venture his life to reduce us and agreeably Christian charity obligeth us to venture even our lives for other men after the manner and upon so noble a designe as Christ did that is to bring unto the Christian faith as the martyrs did any one or more enemies of Christ and so likewise in other cases proportionable to this 17. But who so hath this worlds good and seeth his brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Paraphrase 17. But how contrary to this is the practice of the world when rich men that have to spare for others have yet no compassion or charity to them which he that doth how can he be said to
apparent by the vulgar reading Justitiam that ãâã ãâã ãâã ãâã ãâã was an ancient reading and that for almes in that place Thus even in Heathen Authors As when Jarchas the Indian and chief of the Brachmans in Philostratus doth scoffe at Apollonius Tyanaeus and the Grecians that they apply the word ãâã ãâã ãâã ãâã ãâã righteousness to any who doe not wrong others when saith he among the chief offices of righteousness and importances of that word ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã goodness and bounty are to be reckoned and ãâã ãâã ãâã ãâã ãâã humanity Proportionably to these acceptions of the word the righteousness of Joseph here shall signifie not legal justice but peculiarly goodness and clemency of which this was an eminent expression in Joseph which here follows The Greek ãâã ãâã ãâã ãâã ãâã signifies literally to defame or disgrace to publicate or shew openly as an example or spectacle and by consequence in Polybius and other good Authors to inflict the punishment of death on any because those that are so punished doe as Christ saith Iohn 12. 32. though accommodating it to a diviner sense draw all men unto them i. e. attract the eyes of all spectatours to behold them by which phrase he there notes that he was to die a condemned person according to that of Isai 53. 8. see note on Acts 8. h. according to this double notion of the word we find the process Deut. 22. against a Damosel taken to wife and suspected by him to be desloured before his coming in to her For in this case he is first said to give occasions of speech against her and to bring an evil name upon her i. e. to accuse and publicate her to make a publike business of it and that before the Elders of the city in the gate i. e. the Judges v. 15. saying plainly v. 14. I found her not a maid and if this prove true she is then to be stoned v. 21. Both these together make up the full importance of ãâã ãâã ãâã ãâã ãâã here and so here it must belong to the capitall punishment of such a one who being taken to wife appears to be âo virgin before the husbands accompanying with her which sure was Josephs opinion of Mary at this time till the Angell had told him otherwise v. 20. ãâã ãâã ãâã ãâã ãâã To put away here must be taken not as an act of divorce but so as without taking notice of the betrothing which being ordinarily performed at home might be kept from publick knowledge and so her being with child needed not bring the punishment of one found by the husband to be no maid Deut. 22. 21. upon her but only that which belonged to the unmarried It must be here noted once for all that the particle ãâã ãâã ãâã ãâã ãâã that doth frequently denote the consequent or event only and not the end This is a difference of some weight and very often worthy and necessary to be observed For example Rom. 5. 20. The Law came in betwixt i. e. between Adam and Christ ãâã ãâã ãâã ãâã ãâã that sin might encrease not that that was the end for which the Law was designed to be given but because this was the consequent or event of giving the Law that mens offences being now committed against a promulgate Law received aggravation thereby To the same sense is ãâã ãâã ãâã ãâã ãâã to be taken in many places as Rom. 1. 20. the invisible power and Godhead is discerned ãâã ãâã ãâã ãâã ãâã not that they may be as if that were the designed end but so that they are by way of effect or consequent become without excuse And so here in this place if it denoted the end then the sense of it would be that all these actions of God and dispositions of infinite mercy in the birth of Christ c. were all designed by God to this end that what was by one of his Prophets foretold might be fulfilled whereas indeed the great end designed by God in these actions was the benefit and salvation of mankind and so this is the principal effect wrought by it But because by the way a prophecy was fulfilled which being delivered upon another occasion had yet covertly foretold this glorious work of mercy therefore 't is also consequent to this though not the aim and design unlesse very remote and secundary that this prophecy was fulfilled and this is all that is meant by the phrase Now all this was done that it might be fulfilled which was spoken c. i. e. by the doing of all this not yet to recite those grand signs and many gracious effects of it after to be declared it fell our that an antient prophecy was eminently fulfilled and this indeed in a high improved sense over and above that other vulgar sense which belonged to those words when they were delivered to Ahaz by God and wherein they had then been performed to him viz. as a sign that within the space of time wherein a virgin might marry and conceive and bring forth and the child come to the age of distinguishing good and evil Isai 7. 14 15 16. that is within very few years Rezin and Pekah his two great enemies should be brought low This observation of the importance of ãâã ãâã ãâã ãâã ãâã will often be made use of in the ensuing paraphrase without farther troubling the Reader with the account of the reason of it having here once done it This the Grammarians have expressed by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã That causal and That consequential the latter many times best rendred by so that though here the precedent words permit it not See note on c. 4. 14. d. These words in Isaiah had there a literall sense whither really to be then performed or only in vision it is not certain which is thus to be interpreted that the child given for a sign to Ahaz was to have this name imposed upon him Emmanuel which signifies God with us Not that that child then born in Isaiahs time should be God but as Gen. 22. 14. the place where God provided the Ram instead of Isaac is called Jehovah jireh God will see or provide which concludes not that the place was God or that the place should see but onely that that was to be a memorative of Gods seeing and providing so here that the imposition of this name upon the child should signifie as a sign given Ahaz to that purpose that God would afford him his peculiar presence and assistance against his enemies And so all is plain in the place of Isaiah as for the accommodation of it to this of the birth of Christ see note k. Only it must be added that if ãâã ãâã ãâã ãâã ãâã be the right reading of the place then there is ae scheme of the sacred dialect discernible in it whereby they shall call is but a phrase for he
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 ãâã ãâã ãâã ãâã ãâã the law and ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 flâsh 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã as v. 28. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã without the law taken in this second sense is said to be testifyed by the ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã the law of works opposed to ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã under the law under the Mosaical yoak of legal performances such as Christ reform'd and alter'd is oppos'd to ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã
the law of commandements Ephes 2. 15. though ãâã ãâã ãâã ãâã ãâã the law of a fleshly commandement Heb. 7. 16. belong to another matter speaking of Melchisedek and Christ typified by him and denotes a law making provision for the mortality of Preists appointing them in succession that Codex or body of Commandements under Moses before Christ's reformation So Phil. 3. 6 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the old Testament and so oppos'd in that respect to the law of Nature in the hearts of the Gentiles and all men call'd ãâã ãâã ãâã ãâã ãâã the unwritten law therefore as the word ãâã ãâã ãâã ãâã ãâã or law is used so in the same notions the word ãâã ãâã ãâã ãâã ãâã writing is used also Sometimes in the first notion of ãâã ãâã ãâã ãâã ãâã for the law or religion of the Jewes So Rom. 2. 27. ãâã ãâã ãâã ãâã ãâã thee that hast literally observ'd the law of Moses and art circumcis'd and v. 29. with a little change ãâã ãâã ãâã ãâã ãâã the circumcision in the spirit not in the letter or writing i. e. the Spiritual circumcision purity of the heart and not that outward commanded by Moses's Law So Rom. 7. 6. we serve in the newnesse of the spirit i. e. according to this new reformed law which looks most to inward purity and not ãâã ãâã ãâã ãâã ãâã in the oldnesse of the letter or writing which required external circumcision c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the new Testament ãâã ãâã ãâã ãâã ãâã not of the writing but of the spirit i. e. not of the Law as it signifies the external body of the Mosaical constitutions unreformed but of the Spiritual or Evangelical law the law of faith or the law as Christ hath reformed it or the Covenant of mercy and pardon of sin under the Gospel For as it follows ãâã ãâã ãâã ãâã ãâã that law as it is in Moses unreform'd by Christ brings death but no life Condemnation but no Justification or pardon unto the world But the Spirit i. e. this new reformed law ãâã ãâã ãâã ãâã ãâã gives life enables to gain life to come to Justification or salvation And so again v. 7. ãâã ãâã ãâã ãâã ãâã the ministration of death in the writing i. e. in the Mosaical or written law as it stands there unreform'd by Christ and opposite to the ãâã ãâã ãâã ãâã ãâã v. 8. the administration of the Spirit i. e. this new reformed Evangelical law which either first because it comes neerer to the soul and requires purity there whereas the Mosaical law deals most in external purifications or 2 ly because the Holy Ghost came down first on Christ then on the Disciples to confirm this new Evangelical course under Christ in opposition to the former under Moses or 3 ly because in this Evangelical administration there is Grace given to enable us to perform what is now required and that Grace is a gift of God's Spirit for one or all these reasons I say it is called ãâã ãâã ãâã ãâã ãâã the Spirit Thus much in this place of the word ãâã ãâã ãâã ãâã ãâã law and by occasion of that of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã letter and spirit which may help to the understanding of many places and will not need to be repeated again when we come to them Ib. To fulfill The Greek word ãâã ãâã ãâã ãâã ãâã is answerable to the Hebrew ãâã ãâã ãâã ãâã ãâã which signifies not only ãâã ãâã ãâã ãâã ãâã to perform but ãâã ãâã ãâã ãâã ãâã to perfect to fill up as well as to fulfil and so is rendred sometimes by one sometimes by t'other And the Greek it self is so used in like manner when it referres to a Word or a Prophecie then it is to perform to fulfil 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up to compleat to perfect Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers expresse by the similitude of a Vessel that had some water in it before but now is filled up to the brim and again of a Picture that is first drawn rudely the limbs only and lineaments with a cole or pen but when the Painter comes to draw it to the life to adde the ãâã ãâã ãâã ãâã ãâã to the ãâã ãâã ãâã ãâã ãâã then it is said to be fill'd up This may farther appear by what Christ here adds Except your righteousnesse i. e. Christian actions and performances exceed the righteousnesse of the Scribes and Pharisees i. e. go higher then that strictest sect of the Jewes and the Doctors among them thought themselves obliged to or taught others that they were obliged they shall not enter into the kingdome of God passe for Christians here or prove Saints hereafter This same truth is at large exemplified in the remainder of this chapter by induction of several particulars of the Law first barely set down by Christ and then with Christs improvement added to them in this form of speech But I say unto you Thus when Rom. 8. 3. it is said that God condemn'd sin in the flesh i. e. shew'd a great example of his wrath against sin by what Christ suffer'd on the Crosse for our sins the reason of Gods doing so is rendred v. 4. that the ãâã ãâã ãâã ãâã ãâã Ordinance of the Law circumcision c ãâã ãâã ãâã ãâã ãâã might be perfectly perform'd in us i. e. in a higher degree then by the Jewes it was thought to oblige And that it is the general interpretation of the antient Church-writers especially the Greeks down to S. Augustine may appear by these few of a multitude of testimonies Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit sed extendit sed implevit Again sed plenitudinem extensionem Again superextendi decreta augeri subjectionem And again speaking of Christ adimplentis extendentis dilatantis which are all the sense of ãâã ãâã ãâã ãâã ãâã here So S. Basil on Psal 15. calls Christ ãâã ãâã ãâã ãâã ãâã See the Author of the Constitutions l. 6. c. 23. So in Chrysostome Tom. 3. p. 93. ãâã ãâã ãâã ãâã ãâã And that Christ's giving of Lawes was ãâã ãâã ãâã ãâã ãâã and that Christ did not here recite all the Commandements of the Decalogue because he meant not ãâã ãâã ãâã ãâã ãâã So that it was then ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã So Theophylact that Christ came not ãâã ãâã ãâã ãâã ãâã And ãâã ãâã ãâã ãâã ãâã When Christ was come our contentions became easier wherefore we had also greater tasks as having greater assistance afforded us And ãâã ãâã ãâã ãâã ãâã having a Law more sublime then the old Law viz. the Law of Christ And
thus 't was sure the power of the true God and not any virtue in the words that did it This Christ uses as an argument ad homines that they who themselves profess'd to cast out Devils by the God of Abraham had no reason to say Christ did it by the Prince of Devils V. 32. Speaketh a word It is ordinary in the Hebrew dialect for speaking to signifie doing and word to signifie thing and so here to blaspheme or to speak a word against the son of man and again against the Holy Ghost is to oppose and resist them Now the phrase Son of man here belongs unto Christ as he appear'd in the weaknesse of humane state the son of Mary considered without any such light shining in him to convince all men that he was the Messias viz. Christ abstracted from the great power of his doctrine and miracles which when they did appeare convinced the Auditors to an acknowledgment that never man spake as he spake and the beholders here v. 23. and elsewhere that sure he was the Messias This power of his doctrine and here particularly of his miracles is in the parallel place Luc. 11. 20. called the finger of God which what it signifies is cleare by Exod. 8. 19. when that is said to be truly the finger of God that is a work of Gods own power which the Magicians by their sorcery were not able to doe and here v. 28. the spirit of God which two phrases finger of God and spirit of God appeare by these two parallel places compared to be all one and consequently To oppose or to speak against the ãâã ãâã ãâã ãâã ãâã the holy spirit or the ãâã ãâã ãâã ãâã ãâã Spirit of God is in this place to oppose the power and convincing light of these miracles of his which manifested him to act by the power of God so were the Testimonies of God himself that Christ was what he affirm'd himself to be the Messias promised And that shews the ground of difference betwixt these two sinnes speaking against the Son of man and speaking against the Holy Ghost the first was the not beleiving him to be the Messias when though he affirmed himself to be so yet there was not that convincing light and manifestation of his being so but the second was resisting this light thus brightly shining in him acknowledging the miracles which he did Joh. 11. 48. but rather then they would acknowledge them to be done by God because if they did that they must receive him as the Messias which they would not doe because he was not such an one as they had fancyed and desired he should be a temporall deliverer affirming them to be done by the Devill v. 24. which being their onely possible evasion and that here confuted by Christ by three arguments the first v. 26. the second v. 27 28. and the third v. 29 and 30. he now tells them that this if they continue in it must needs bee a wilfull blindnesse and so not capable of that excuse of ignorance or blinde zeale of which the former sinne was capable Ib. It shall be forgiven him The difference of these two sinnes being set downe note h. it followes now that the former of these was a sinne for which under the Law of the Jewes there was place for sacrifice and and so for forgivenesse upon a generall confession of all unknowne sins and asking pardon for them of God It did not incurre that sanction of Death or Excision from the people and proportionably in the Christistian anagogy it was in the number or of the nature of those sins by which the sinner if before living spiritually doth not ipso facto become spiritually dead nor incurre present obligation to death eternall but by Christs sacrifice is preserved from it and if before he were spiritually dead yet is not this such as is to him imputed so as to fill up the measure of his iniquities and bring utter desertion upon him but as a sin ãâã ãâã ãâã ãâã ãâã or unaffected ignorance Num. 15. 28. is accordingly pardonable by a generall repentance such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth which was speaking a word against the son of man and yet easily pardonable Ib. It shall not be forgiven As that former kind of sin was capable of mercy so this second was of a farre higher nature none of those ãâã ãâã ãâã ãâã ãâã Ignorances for which only sacrifices were appointed under the law Heb. 9. 7. Num 15. 18. but parallel to those for which there was no Sacrifice accepted see Heb. 10. but just vengeance and punishment under the Law to which death without mercy was to be expected on the impenitent opposers the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã adversaries and despisers Heb. 10. 27 28. Those that sin thus are the soul that doth ought presumptuously or with a high hand Num. 15. 30. a hand lifted up saith the Hebrew a hand against Gods finger Lu. 11. 20. or against the holy Spirit here and so that reproaches the Lord there as the spirit Heb. 10. 27. which is just the ãâã ãâã ãâã ãâã ãâã or blaspheming the spirit here and so the Hebrew ãâã ãâã ãâã ãâã ãâã reproach there is rendred blasphemy by the Greek 2 Kin. 19. 22. and so must be cut off from the people And proportionably now under the Gospel such a sin as this shall not be forgiven the offender thereby if he were before spiritually living certainly dyes spiritually and so is cut off from Gods true Israel and by the Apostles and the Churches discipline is to be cut off from the congregation by censures the sacrifice of Christs death typifyed by the legall sacrifices doth not obtain that such sinners should not fall into present spirituall death and present obligation to eternall death nor doth the spirit of meeknesse but the rod of Excommunication belong to such Or if the offender were not before spiritually living this addes unto his dead works and so brings on him a new obligation to eternall death Though the sacrifice of Christs death if they repent of such sin particularly and actually God giving them space of life to do so may and certainly doth raise them up from this spiritual death and obligation to eternall by Justification But without such particular speciall repentance from their sin particularly retracted they shall continue in death spirituall here till they fall into eternall hereafter which is now by Christ most clearly revealed against all wilfull sin centinued in impenitently though it were not before so clearly revealed under the Law The issue of this whole matter as farre as concern'd the Pharisees there was this that unlesse their sinne were particularly retracted by repentance and Christ received and acknowledged upon these miracles of his or afterwards by the conviction which the Holy Ghost should work upon the crucifiers they can never have pardon or
the East is used in other places of Scripture some of the Greek Scholiasts have still applied it to Christ As Bar. 4. 36. ãâã ãâã ãâã ãâã ãâã look toward the East i. e. saith Olympiodorus ãâã ãâã ãâã ãâã ãâã to the Sun of righteousnesse our Lord Jesus Christ And Jer. 23. 5. I will raise up unto David ãâã ãâã ãâã ãâã ãâã in the Septuagint the righteous East Severus renders it ãâã ãâã ãâã ãâã ãâã Christ the Sun of righteousnesse And from hence perhaps it is that Tacitus hist l. 5. at the destruction of Jerusalem saith that some on that occasion remembred antiquas Sacerdotum literas the antient writings of the Priests which foretold eo ipso tempore fore ut valesceret Oriens that at that very time it should come to passe that the East should prevail i. e. Christ cujus nomen est Oriens whose name is the East meaning all this while by the East that Orient or rising Sun and not the point from whence he risech To which purpose also may applied that of Philo ãâã ãâã ãâã ãâã ãâã the Father of all things sent him forth in the word from whence the original ãâã ãâã ãâã ãâã ãâã comes his most ancient son or first born V. 79. Shadow of death What is the meaning of this figurative speech the shadow of death will be best conjectured by comparing it with Psal 23. 4. though I walk thorow the valley of the shadow of death c. There making God his shepheard v. 1. he compares himself to a sheep which feeds sometimes upon an hill sometimes in a valley and again may be supposed to be in danger of Wolves or else free from that danger The hills being the highest have all the light and warmth of the sun upon them and the valleyes contrariwise that are shaded by the hills have much lesse of that warmth or light and being also more subject to incursion of Wolves then the hills were where their coming would be more discernible this is there the meaning of the valley of the shadow of death a gloomie vale of danger of the utmost evil Proportionably here in a spiritual sense the shadow of death is a state of sin and ignorance want of light or knowledge and want of warmth or grace the description of the state under the Law which afforded neither of these in any proportion to what is now done by Christ and so left men in a dangerous condition till Christ was thus pleased to shine upon them and thereby to rescue them out of it CHAP. II. 1. AND it came to passe in those dayes that there went out a decree from Caesar Augustus that note a all the world should be note b taxed Paraphrase 1. Augustus the Roman Emperour that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls c. according to their families 2. And this taxing was first made when Cyrenius was governour of Syria Paraphrase 2. was sent Procurator into Syria under which province Palaestine was to enrol that part of the Empire note b. 3. And all went to be taxed every one into his own city Paraphrase 3. to the city where their Ancestours were born and so these to the city where David was born from whence they came ver 4. 4. And Joseph also went up from Galilee out of the city of Nazareth into Judaea unto the city of David which is called Bethlehem because he was of the house and linage of David Paraphrase 4. And so though Ioseph dwelt in Galilee in the city Nazareth he was forced to go into Iudaea 5. To be taxed with Mary his espoused wife being great with child 6. And so it was that while they were there the dayes were accomplished that she should be delivered 7. And she brought forth her first born son and wrapped him in swadling clothes and laid him in a note c manger because there was no room for them in the Inne 8. And there were in the same countrey shepheards abiding in the field keeping note d watch over their flock by night Paraphrase 8. by turns over their flock some one watch of the night some another 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid Paraphrase 9. And an Angel of God appeared to them in a shining cloud signifying God's especial signal presence there See note on Mat. 3. k. 10. And the Angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people 11. For unto you is born this day in the city of David a Saviour which is Christ the Lord. Paraphrase 11. For the Messias or God incarnate is this day born in Bethlehem Davids city 12. And this shall be a sign unto you Ye shall find the babe wrapped in swadling clothes lying in a manger Paraphrase 12. And by this you shall distinguish this child from all others 13. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Paraphrase 13. Angels so farre from envying this dignity of mans nature that they congratulated it and thereupon sang this hymne 14. Glory to God in the highest and on earth note e peace good will towards men Paraphrase 14. God be glorified by them which are in the highest heavens the Angels c. because of that peace which this birth of Christ hath brought on the earth and because of that favour mercy reconciliation of God toward men which is wrought thereby or because of that reconciliation of God toward those that are found sincere before him 15. And it came to passe as the Angels were gone away from them into heaven the shepheards said one to another Let us now go even unto Bethlehem and see this thing which is come to passe which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in a manger 17. And when they had seen it they made known abroad the saying which was told them concerning this child Paraphrase 17. whole story of all that 18. And all they that heard it wondred at those things which were told them by the shepheards 19. But Mary kept all these things and pondered them in her heart Paraphrase 19. comparing them one with another in her private meditation without speaking of them to any 20. And the shepheards returned glorifying and praising God for all the things that they had heard and seen as it was told them Paraphrase 20. for the real completion of all those things which were first told them by an Angel and then heard and seen by themselves 21. And when eight dayes were accomplished for the circumcising of the child his name was called Jesus which was so named of the Angel before he was conceived in the womb Paraphrase 21. And
eat rubbing them in their hands Paraphrase 1. In the morning of the day of Pentecost falling on a sabbath day by which conjunction that day became an high sabbath Christ passed through the corn-fields which were now full ripe this feast of Pentecost being called the feast of harvest Exod. 23. 16. and his disciples see Mat. 12. a. pluckt the eares of corn and eat of it 2. And certain of the Pharisees said unto them Why doe ye that which is not lawfull to doe on the sabbath daies Paraphrase 2. And the Pharisees question'd them saying Why doe you eat before the publick service which is not to be done on sabbath daies especially on such daies as this the feast of Pentecost See note on Mat. 12. a. 3. and Jesus answering said unto them Have ye not read so much as this what David did when himself was an hungred and they which were with him 4. How he went into the house of God and did take and eat the shew-bread and gave also to them that were with him which is not lawfull to eat but for the priests alone Paraphrase 3 4. And Jesus answered for the disciples by putting them in mind what David did in the like case that of hunger transgressing the law of holy things which is in like manner appliable to such transgressions as these on the sabbath daies 5. And he said unto them that The son of man is Lord also of the sabbath 6. And it came to to passe also on another sabbath that he entred into the synagogue and taught and there was a man whose right hand was withered 7. And the Scribes and Pharisees watched him whether he would heale on the sabbath day that they might find an accusation against him Paraphrase 7. observed him insidiously and at last asked him whether the working a cure on the sabbath day were lawfull or no Mat. 12. 10. 8. But he knew their thoughts and said to the man which had the withered hand Rise up and stand forth in the midst And he arose and stood forth Paraphrase 8. their designes of treachery see note on Mat. 15. e. and yet made no scruple to run the hazard rather then omit the working of that mercy 9. Then said Jesus unto them I will ask you one thing Is it lawfull on the sabbath daies to doe good or to doe evil to save life or to destroy it Paraphrase 9. And therefore said He that doth not an act of charity when there is need of it and he can doe it doth commit sinne and he that then doth not cure destroies I shall therefore ask you this question Which of these is the fittest employment for a sabbath day to cure or kill 10. And looking round about upon them all he said unto the man Stretch forth thy hand and he did so and his hand was restored whole as the other 11. And they were filled with madnesse and communed one with another what they might doe to Jesus Paraphrase 11. Senslesse anger or rage and consulted together 12. And it came to passe in those daies that he went out into a mountain to pray and continued all night in note b prayer to God Paraphrase 12. at that time or then he betook himself see note on c. 1. m. to a mountain to pray and continued all night in an house of prayer or oratory used to that purpose for the service of God to which men resorted to pray 13. And when it was day he called unto him his disciples and of them he chose twelve whom also he named note c Apostles Paraphrase 13. his followers that received the faith and attended his preaching and of them he chose twelve to be constant attendants and these were the men to whom after he left his power at his parting from the world Joh 20. 21. and gave them Commission to plant and rule the Church and then named them Apostles as Governours sent by commission by him 14. Simon whom he also named Peter and Andrew his brother James and John Philip and Bartholomew Paraphrase 14. Cephas which in Syriack signifies a stone 15. Matthew and Thomas James the son of Alpheus and Simon called Zelotes 16. And Judas the brother of James and Judas Iscariot which also was the traitor 17. And he came down with them and stood in the plain and the company of his disciples and a great multitude of People out of all Judaea and Jerusalem and from the sea coast of Tyre and Sidon which came to hear him and to be healed of their diseases 18. And they that were vexed with unclean spirits and they were healed Paraphrase 18. that being possess'd by the devils were brought into any disease by them 19. And the whole multitude sought to touch him for there went virtue out of him and healed them all Paraphrase 19. because by vertue of any bare touch of his cures were conveyed to all that needed them 20. And he lifted up his eyes on his disciples and said note d Blessed are ye poor for yours is the Kingdome of God Paraphrase 20. ye lowly humble-minded men and such as can be content to be poore when call'd to it for you are the men to whom the Gospel peculiarly belongs 21. Blessed are ye that hunger now for ye shall be filled Blessed are ye that weep now for ye shall laugh Paraphrase 21. that in this life have an earnest desire after the righteousnesse which is not attain'd to perfectly till another for the time shall come wherein ye shall be satisfied abundantly 22. Blessed are ye when men shall hate you and when they shall note e separate you from their company and shall reproach you and cast out your name as evil for the son of man's sake Paraphrase 22. excommunicate and anathematize you as notorious offenders 23. Rejoyce ye in that day and leap for joy for behold your reward is great in heaven for in the like manner did their fathers unto the prophets 24. But woe unto you that are rich for you have received your consolation Paraphrase 24. the wealth and great prosperities of this world are a sad presage to those which doe not use them Christianly For all the good things or matters of comfort that belong to them they receive in this life 25. Woe unto you that are full for ye shall hunger Woe unto you that laugh now for ye shall mourn and weep Paraphrase 25. All the worldlings present plenty will end in famine and misery All their jollity in weeping and gnashing of teeth 26. Woe unto you when all men shall speak well of you for so did their fathers to the false prophets Paraphrase 26. Even a good reputation when it is popular and generall the universall applause of the men of this world is a very ill signe and that which hath been generally the false not the true prophets portion 27. But I say unto you which heare Love your enemies doe good to them which hate you 28.
Paraphrase 23. To avoid which danger it was that his parents waved the answering of this question and put it off to their son For this was a thing of such a nature that the affirming Jesus to have done it was in effect the affirming him to be the Messias 24. Then again called they the man that was blind and said unto him Give God the praise we know that this man is a sinner Paraphrase 24. Then a second time they sent for and examined the man that had this miraculous cure wrought on him attempting to draw him from that opinion of Christ which he seemed to have by bidding him ascribe the praise of his cure wholly to God and not to look on Christ with any veneration telling him that if he did it on the day and in the manner foremention'd it was thereby evident that he was one that broke the sabbath and so not from God but an impostor see v. 16. and 2 Thess 2. 3. who consequently had no such virtue or piety as could contribute anything to this matter 25. He answered and said Whether he be a sinner or no I know not one thing I know that whereas I was blind now I see Paraphrase 25. an impostor 26. Then said they to him again What did he to thee how opened he thine eyes 27. He answered them I have told you already and ye did not heare wherefore would you heare it again will ye also be his disciples Paraphrase 27. I have told you and you did not heed it or else I have told you plainly and distinctly enough already 28. Then reviled they him saying Thou art his disciple but we are Moses disciples 29. We know that God spake unto Moses as for this fellow we know not from whence he is Paraphrase 29. of any commission from God which he hath nor can give any account of him 30. The man answered and said unto them Why herein is a marveilous thing that ye know not from whence he is and yet he hath opened mine eyes Paraphrase 30. T is strange that one should doe such miracles as these and you learned men not know whether he be sent from God or no. 31. Now we know that God heareth not sinners but if any man be a worshipper of God and doeth his will him he heareth Paraphrase 31. It being resolved on among all men that an impostor or false teacher is not enabled by God to work such miracles as these or if he were God must be thought to assist him in his impostures but only pious and faithfull servants of God that came to doe his will not their own 32. Since the world began was it not heard that any man opened the eyes of one that was born blind Paraphrase 32. T is above all humane power to open 33. If this man were not of God he could doe nothing Paraphrase 33. If he were not sent and impowered by God he could never doe such things as these 34. They answered and said unto him Thou wast altogether born in sinnes and dost thou teach us And they cast him out Paraphrase 34. Thy being born blind is a mark character of some extraordinary ill in thee which makes thee very unfit to teach Doctors and Rabbi's in matters of this moment And they cast him out of the court see note b. with disgrace 35. Jesus heard that they had cast him out and when he had found him he said unto him Dost thou believe on the son of God 36. He answered and said Who is he Lord that I might believe on him 37. And Jesus said unto him Thou hast seen him and it is he that talketh with thee 38. And he said Lord I believe And he worshipped him Paraphrase 38. bowed down and made a most lowly obeysance to him as to the Messias 39. And Jesus said For judgment I am come into this world that they which see not might see and that they which see might be made blind Paraphrase 39. This will be the effect of my coming into the world not only that those that are blind shall receive sight but also that the most seeing learned men Pharisees c. will not see the things before their eyes 40. And some of the Pharisees which were with him heard these words and said unto him Are we blind also Paraphrase 40. Are we the men that he means by the latter part of his speech Are we then become blind in his opinion 41. Jesus said unto them If ye were blind ye should have no sinne but now ye say We see therefore your sinne remaineth Paraphrase 41. Jesus said unto them It were well for you if it could be truly pronounced of you that you are blind If your sinne were of impotence or unability to see it would be more pardenable but now by your acknowledging your selves not to be blind and so that all that you doe you doe knowingly and deliberately your sinnes receive a very great aggravation Annotations on Chap. IX V. 2. This man or his parents The Jew that asked this question seems to have been of the Pythagoreans opinion or as they call it de Sapientibus Mechar who believed the transmigration of souls from body to body called ãâã ãâã ãâã ãâã ãâã the removall from vessel to vessel and so supposes by his question that the soule of this man having formerly offended is now thus punished by being put into a blind body That this was the conceit of those ancient Philosophers that according to the degrees of proficiency either in virtue or sinne souls were put into more honourable or lesse honourable bodies upon demerit removed from the body of a male to a female then from a perfect to an imperfect man and after upon demerit again into a beast may be seen in Alcinous ãâã ãâã ãâã ãâã ãâã and the rest of the Pythagorean writers which with other the like opinions certainly enough were infused before this time into some of the Jewes and so these disciples here might have imbibed this and not so early or speedily have laid it aside but might think it possible and so ask a question about it The other part of the question concerning the parents sin seems to referre to some particular sinne in the act of generation which might have some influence on the child begotten and make it imperfect in this or some other kind This is by learned Jewes affirmed of that conjugall sinne which is forbidden by the Law Lev. 20. 18. and Ezech. 18. 6. which they say may reasonably hinder on the womans part a just or complete conception Of Christs answer to this question which followeth see Masius on Jos 1. 6. p. 115. V. 22. Put out of the synagogue That ãâã ãâã ãâã ãâã ãâã the Synagogues of the Jewes signifie all manner of assemblies hath been said Mat. 6. d. Agreeably the ãâã ãâã ãâã ãâã ãâã removing or turning out of the Synagogues is the separating any offender from such assemblies setting
you ye shall ask what ye will and it shall be done unto you Paraphrase 7. As long as you continue obedient to me and my doctrine all your prayers shall be heard 8. Herein is my Father glorified that ye bear much fruit so shall ye be my disciples Paraphrase 8. Your fruitfulnesse is that which alone brings inglory to my Father and which denominates you truly my disciples 9. As the Father hath loved me so have I loved you continue ye in my love Paraphrase 9. My love to you is like that of my Father to me and that must oblige you to take care to doe those things which are gratefull to me that I may continue to love you 10. If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love Paraphrase 10. And that will be secured by your constant obedience to my commands as my obedience to my Fathers commandments hath secured me of the continuance of his love 11. These things have I spoken unto you that my joy might remain in you and that your joy might be full Paraphrase 11. These things have I largely said to you that the comfort you have taken in my presence may in my absence continue to you and by the addition of that comfort of the Spirit which shall come when I am gone your joy may abound 12. This is my commandment that ye love one another as I have loved you 13. Greater love hath no man then this that a man lay down his life for his friends Paraphrase 13. No man can expresse greater love to his dearest friends then to adventure to die for them 14. Ye are my friends if ye doe whatsoever I command you Paraphrase 14. And that I mean to do for you and the benefit of that greatest kindnesse shall accrue to you as to my choisest friends if ye continue obedient to my doctrine and commands 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you Paraphrase 15. And certainly I have long dealt with you as friends farre above the condition of servants who use not to know their masters intentions or counsels or purposes but onely to doe his commands but I have received you as friends and confidents into my bosome to make known all my Fathers will unto you 16. Ye have not chosen me but I have chosen you and ordained you that ye should goe and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my name he may give it you Paraphrase 16. And this I have done toward you by way of prevention out of free undeserved kindnesse to you and of my own accord put you in this blessed course enabled you to fructifie and bring forth abundance of fruit to the honour and praise of God appointed you to goe abroad into all the world and bring in an harvest of converts to heaven which is a reall and a durable fruit and that which shall be advantageous to you also devolve on you the benefit of having all your prayers heard by God all your wants supplied by him which you shall present to him in my name 17. These things I command you that ye love one another Paraphrase 17. All this concerning my love to you I inculcate and repeat on purpose as an obligation to you that as the most eminent way of return which I expect from you to all this you live in charity one toward another 18. If the world hate you ye know that it hated me before it hated you Paraphrase 18. And if ye find by experience that impious and hypocriticall worldlings doe in stead of believing resist and persecute you there is no reason that this should give you any discouragement you are to expect that and arm your selves against it by this consideration that such as these persecuted me before you and so as I began in love to you so I have had the first taste of the enmity and hatred of the wicked men of this world 19. If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Paraphrase 19. These mens opposing and hating you will be a comfortable symptome to you that you are a peculiar people of mine dignified above and separated from the rest of men 20. Remember the word that I said unto you The servant is not greater then the Lord If they have persecuted me they will also persecute you If they have note a kept my saying they will keep yours also Paraphrase 20. And that you are likely to meet with such entertainment need not be strange to you when you remember how oft I have foretold you of it that you could not in reason expect any better treating then I have met with before you If they have persecuted me in all probability they will persecute you also and on the other side you have no more reason to expect of the world that it should receive your preaching then that it should receive mine 21. But all these things will they doe unto you for my names sake because they know not him that sent me Paraphrase 21. All the persecutions that shall fall on you being upon the score of their not believing that God hath sent me 22. If I had not come and spoken unto them they had not had sinne but now they have no cloke for their sinne Paraphrase 22. If I had not done what I have among them they might have had the excuse of ignorance but now they are utterly without excuse 23. He that hateth me hateth my Father also Paraphrase 23. I have done so much to evidence my being sent from God that now the opposing me is a malitious resisting of my Father himself 24. If I had not done among them the works which none other man did they had not had sinne but now have they both seen and hated both me and my Father 25. But this cometh to passe that the word might be fulfilled which is written in their law They hated me note b without a cause Paraphrase 25. By this is fulfilled that of the Psalmist Psal 35. 19. they have opposed me when they had all reason to have received and loved me 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning Paraphrase 26 27. But at the coming of the Holy Ghost that pleader or advocate of my cause see note on c. 14. b. whom I will send from the Father that Spirit which proceedeth from the Father
it is written in the book of the Prophets O ye house of Israel have ye offered to me slain beasts and sacrifices by the space of fourty years in the wildernesse Paraphrase 42. This provoked God to forsake them to leave them to themselves to permit them to follow their own hearts desires into all the madnesse they led them to and so by not restraining to deliver them up to worship the starres of heaven in stead of God upon which it is that God expostulates with them Am. 5. 25. Were the sacrifices which you offered up in the wildernesse all those fourty years offered to me O ye house of Israel 43. Yea ye took up the note f tabernacle of Moloch and the starre of your god note g Remphan figures which ye made to worship them and I will carry you away beyond Babylon Paraphrase 43. Nay as the grossest idolatry ye set up a chapplet or shrine with an image in it see note on c. 19. e and that image the image of one of the Aegytian Kings under the title of Mars and again the picture of Saturn another planet denoting another Aegyptian god and these images of these false gods have been made by you on purpose to be worshipt by you which idolatry together with your consequent sinnes hath brought that captivity upon you Am. 5. 26. 44. Our fathers had the note h tabernacle of witnesse in the wildernesse as he appointed speaking unto Moses that he should make it according to the fashion that he had seen Paraphrase 44. These fathers of ours in the wildernesse had the tabernacle of the testimony that is the tabernacle with the ark in it called the ark of the testimony because of the tables of the law put there which were the testimonies and evidences of Gods will how he would be served or else the tabernacle where God promised to meet them the place where he would record his name Exod. 20. 24. where they were to commemorate his mercies to them and where he would answer their prayers bestow blessings on them and this built exactly according to the pattern shewed Moses by God 45. Which also our fathers that came after brought in with Jesus into the possession of the Gentiles whom God drave out before the face of our fathers unto the daies of David Paraphrase 45. This their successors under Joshua brought into Canaan with them and so it continued till David's time 46. Who found favour before God and desired to find a tabernacle for the God of Jacob. Paraphrase 46. Who having received speciall favour from God desired earnestly to build a standing Temple for his service 47. But Solomon built him an house Paraphrase 47. But this Temple was not thought fit to be built by him because though he were a very excellent person yet he had had great warres and shed much blood 1 Chron. 22. 8. 28. 3. in which respect God would not permit him to have this honour of building the Temple a place destined to all peaceablenesse purity and holinesse this therefore was reserved for Solomon who accordingly built it in a most sumptuous manner 48. Howbeit the most high dwelleth not in Temples made with hands as saith the prophet 49. Heaven is my throne and earth is my footstool What house will ye build me saith the Lord or what is the place of my rest 50. Hath not my hand made all these things 51. Ye note i stiffenecked and uncircumcised in heart and eares ye doe alwaies resist the holy Ghost as your fathers did so doe ye Paraphrase 48 49 50 51. But sure God doth not so dwell in this Temple who hath the whole world for his palace as that he should be bound to preserve this for ever from being destroyed when you have by crucifying his Son thus provoked his vengeance against you and this brings home Stephen's discourse in this chapter to the point which he had in hand ch 6. 14. and continue in the rebellions of your fathers for sure if David's bloodguiltinesse made him uncapable of building it yours will render you uncapable of having it continued to you 52. Which of the prophets have not your fathers persecuted And they have slain them which shewed before of the coming of the just one of whom ye have been now the betrayers and murtherers 53. Who have received the law by the disposition of Angels and have not kept it Paraphrase 52 53. For as your fathers persecuted slew all the old prophets which foretold the coming of the Messias so ye now he is actually come have betrayed and murthered him A sinne set out and heightned with the greatest aggravations imaginable whether we consider the person thus used by you or you that thus used him He the holiest person in the world that came to be your Saviour and you the people of God the very men for whose sakes the Law was delivered by God to hosts of Angels and by them delivered to you and yet you have not obeyed it nor embraced him which came to perfect that Law but absolutely rebelled against all 54. When they heard these things they were cut to the heart and they gnashed on him with their teeth Paraphrase 54. This whole sermon but especially the close of it foretelling their destruction for their bloody sinnes wounded them deep but in stead of producing contrition exasperated them the more and put them into an horrible rage against Stephen and that enflamed their zeal to set upon the stoning of him 55. But he being full of the holy Ghost looked up stedfastly into heaven and saw the glory of God and Jesus standing on the right hand of God Paraphrase 55. But he full of courage looked up farre above all fears of their fury and doing so he saw an appearance of Angels about God and Jesus God-man standing as in a posture of readinesse to assist and help close by or at the right hand of God 56. And said Behold I see the the heavens opened and the son of man standing on the right hand of God Paraphrase 56. And he proclaimed his vision saying 57. Then they cried out with a loud voice and stopped their ears and ran upon him with one accord 58. And cast him out of the city and stoned him and the witnesses laid down their clothes at a young mans feet whose name was Saul Paraphrase 57 58. And they dealt with him by the judgment of zeal used among the Jewes against those that departed from the Jewish and set up any new worship and first cast him out of the gates of the city then stoned him and they that brought evidence against him ch 6. 13. and were therefore by law to throw the first stone at him and are therefore called executioners ch 22. 2. put off their clothes to fit themselves for their work and a yong man called Saul undertook to look to their clothes who consequently had a hand in the stoning of him ch 8. 1.
the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though âo incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the
the future and again v. 28. ye have heard that I said to you I go âway and I come unto you that is that I am to goe and shall after that again return to you So Mat. 3. 10. every tree that beareth not good fruit ãâã ãâã ãâã ãâã ãâã is that is is to be must be shall be cut down c. V. 29. That ye abstain To what hath been said of the Proselytes among the Jews in many places all referred to Note on c. 10. a. more must now be added for the explication of this Canon of the Councell at Jerusalem For the question being whether the Gentiles that turned Christians should be bound to all those things which were required of the Proselytes of justice or onely those things which were required of the Proselytes of the gates and the Apostles answer being in these words that they should be bound to no more but these necessary things to abstain c. the question will be what those particulars that are there named belong to To which the answer must be by setting down what was required of each of those sorts of Proselytes Or the former sort 't is sufficiently known that it was required that they should submit to the whole Mosaicall Law to be circumcised c. as appears by the ground of this quarrel or dispute here at the beginning of the Chapter And to this purpose 't is observable that the Epistle which is extant and affirmed to be written by this Barnabas here mentioned doth principally insist upon the no-necessity of circumcision in Christians see § 7. and § 2. hath these words In hoc providens est misericors Deus quia in simplicitate crediturus erat populus quem comparavit dilecto suo atque ostendit omnibus nobis ut non incurramus tanquam Proselyti ad illorum legem 'T is Gods mercy that the people which be purchased for his son should believe in simplicity and not as Proselytes of the Jews of this first kind run to their Law Of the second sort of Proselytes 't is as much acknowledged that there was no more required then the observation of six precepts given to the sons of Adam and the seventh superadded to the sons of Noah all together styled the seven precepts of the sons of Noah which were these The first ãâã ãâã ãâã ãâã ãâã of strange worship or of renouncing the Idolatry of the heathens the not worshipping other Gods The second ãâã ãâã ãâã ãâã ãâã of the benediction that is the worship of the name that is the true God The third ãâã ãâã ãâã ãâã ãâã of judgments or administration of justice The fourth ãâã ãâã ãâã ãâã ãâã of disclosing nakednesse that is of abstaining from all uncleannesse and interdicted marriages within those degrees which are set down Lev. 18. The fifth ãâã ãâã ãâã ãâã ãâã of shedding bloud or against homicide The sixth ãâã ãâã ãâã ãâã ãâã of these or ravine and doing as they would be done to by others The seventh ãâã ãâã ãâã ãâã ãâã a member of any live creaturâ or that they should not eate the flesh of any creature with the bloud in it a ceremony chosen by God as a means to keep them in detestation and abhorrence of the sin of Homicide occasioned probably by the bloudinesse that was among the men of the old world and accordingly given to Noah after the flood Gen. 9. 4. and consequently to all the Proselytes among the Jews Lev. 17. 10. Now that the observation of the whole Law particularly Circumcision the matter of the question and the character of the first kinde of Proselytes was not required here by the Apostles 't is clear It followes therefore that it must be onely the second sort the observation of the precepts of the sons of Adam and Noah Of which 't is clear that some are here named and it were sufficient to say that those some might be set down to signifie all the rest though they were not expresly mentioned As in Phocylides 't is not unreasonable to say that that verse of his ãâã ãâã ãâã ãâã ãâã not to eate bloud and to abstain from the Idol-sacrifices denotes the whole number of these seven precepts But it is possible we may goe farther in this matter and finde all the whole number of the seven here set down thus The command to abstain from things offered to Idols contains the two first precepts that of rejecting Idols and worshipping the true God The worshipping the true God is the Affirmative part of the precept and must be supposed cannot be left out when all the Idol-worships are prohibited and therefore are they prohibited that the true God may not have a rival in his worship which therefore must comprehend the precept of worshipping him And for the Negative part of the precept the rejecting of Idols or the notworshipping them that is contained in the abstaining from things offered to them for the feasts being a part of the Gentile sacrifices or a table for the worshippers being always furnish'd with the remainders of the sacrifices the abstaining from those feasts was the abstaining from that worship and therefore 1 Cor. 10. 14. when the Apostle saith fly from Idolatry it is clear by the consequents v. 19. 20. that this abstinence from the Idol feasts together with the consequents thereof is the thing forbidden by him Then the command to abstain from bloud is the fifth of those precepts the solemn prohibition of Murder or of the effusion of mans bloud Gen. 9. 6. given before to the sons of Adam and there renewed to Noah So Saint Cyprian understood it ad Quirin Abstinere à sanguinis effusione to abstain from effusion of blood which he cannot mean of the blood of beasts for that they were commanded not forbidden to powre out upon the ground Lev. 17. 13. And so others whom S. Austin mentions Cont. Faust Manich. Intelligunt à sanguine abstinendum nequis homicidio se contaminet they understood the precept of abstaining from blood that none should pollute himself with homicide And for those that understand it of the blood of beasts many of them leave out the mention of things strangled as being all one with this notion of it So doth Irenaeus l. 3. c. 1â Tertullian De pudicit c. 12. and S. Austin in that place against Faustus giving this interpretation of it nè quic quam ederent carnis cujus sanguis non esset effusus not to eat any flesh whose blood hath not been powred out though some others by mistake I suppose understand it of the blood of beasts and yet retain the mention of things strangled also Thirdly that of things strangled is the seventh of those Gen. 9. 4. Flesh with the life thereof which is the bloud ye shall not eate A ceremony superadded to that former precept of not shedding mans bloud to hedge it in and secure it now having as 't is probable been so fouly broken by the
like to retain God in their knowledge God gave them over to a note h reprobate mind to doe those things which were not convenient Paraphrase 28. And this by way of retaliation as they have not thought fit to acknowledge God in their practices but only to boast of their deep knowledge so God hath left them to themselves and given them up to a villanous detestable abominable state of mind to commit unnaturall things such as no body will think tolerably fit or approve of 29. Being filled with all unrighteousnesse fornication wickednesse note i covetousnesse maliciousnesse full of envy murther debate deceit malignity whisperers 30. Backbiters haters of God note k despitefull proud boasters inventors of evil things disobedient to parents Paraphrase 29 30. Whether sins of uncleannesse of all sorts of which they are full or whether malice bloodinesse contention which also these Gnosticks every where profess'd against the Christians falsnesse basenesse of disposition insusing hatred and variance secretly into all detestable abominable people most insolent in their reproaching of others and boasting of themselves inventors of all sorts of strange villanies especially those of uncleannesse contemners of all that are placed over them especially the rulers of the Church the Apostles c. see Jude 8. note d. 31. note l Without understanding note m covenant-breakers without naturall affection implacable unmercifull Paraphrase 31. Caring not how they behave themselves towards other men honestly or no whether they injure others or no unfit for friendships for leagues or bargains who doe not well in consort with others have nothing of trust or kindnesse or constancy in them void of all kindnesse to their nearest friends Luc. 21. 16. unreconcileable to all against whom they have conceived any malice men without all bowels of compassion in persecuting of others 32. Who knowing the judgment of God that they which commit such things are worthy of death not onely commit the same but have pleasure in them that doe them Paraphrase 32. Who having received the faith of Christ the Christian profession taking upon them to be most skilfull in mysteries to know more then any others of which it is one acknowledged part that of such sinnes as these eternall damnation is the just reward doe yet not onely favour themselves in the commission of them to which they may have some temptations from the flesh but as if their very understandings were debauched and corrupted doe approve and patronise see Theophylact them in others and think the committing such things so farre from crimes in them that they make them parts of their religion special mysteries and depths of their theologie very pious and commendable in any of their followers Annotations on Chap. I. V. 4. Resurrection from the dead ãâã ãâã ãâã ãâã ãâã is the generall word which contains under it the rising again of every dead body and is appliable to every such particular that riseth and so here denotes the Resurrection of Christ being by the Context particularly determined to that as in other places it may denote the Resurrection of any one or more men as the Context shall enforce V. 17. Righteousnesse For the explaining of this verse the first thing to be examined is the notion of ãâã ãâã ãâã ãâã ãâã righteousnesse and with the addition of ãâã ãâã ãâã ãâã ãâã the righteousnesse of God ãâã ãâã ãâã ãâã ãâã righteousnesse signifies not alwaies the virtue of just dealing but sometimes by a Metonymie the matter about which that is conversant the things which by Law are required of any and in performance of which his righteousnesse consequently consists Thus when Mat. 3. 15. Christ saith to John Thus it becometh us to fulfill all righteousnesse by righteousness are meant all those things that under that more imperfect ministery of John were prescribed men and required of them to doe to their being approved by God Thus those things which are required of Jewes to perform under the Mosaical Law are called ãâã ãâã ãâã ãâã ãâã the righteousnesse which is in the Law Phil. 3. 6. And there being two sorts of Proselytes of the Jewes one of those which undertook the whole Law of the Jewes were circumcised c. the other of those which onely received the seven precepts of the sons of Adam and Noah the former of these were called indifferently ãâã ãâã ãâã ãâã ãâã Proselytes of the covenant and ãâã ãâã ãâã ãâã ãâã Proselytes of righteousnesse Where righteousnesse signifies all those commands and ordinances which in that Mosaical Covenant were required of the Jewes and without submission to which no stranger was permitted to come into their inner court of the Temple and joyne with them in the worship of God To this purpose it is observable what was the prime occasion of this Epistle the great charge which by the Jewes was laid on Paul for preaching the Gospel to the Gentiles and thereby promising them acceptance and mercy from God for all their past sinnes on condition of their embracing the Gospel and living for the future according to that rule without any performance of the ritual Lawes of Moses Circumcision c. This the Jewes violently opposed as that which was an apostatizing from the Law of Moses and the setting up a new righteousnesse a new summary of performances a new Law to the prejudice of the Mosaical What Paul had thus done he here asserts and stands to as that which was now the declared will of God under the Gospel though distant from that which had before been required of Jewes under the Law And as now he sets up the faith of Christ ãâã ãâã ãâã ãâã ãâã the Law of faith the summary of those things which Christ from God requires of all men against the Ordinances of external obedience in the Mosaical Law so he thinks fit to style one the righteousnesse of God as the other was the Jewes righteousnesse and this righteousnesse of God ãâã ãâã ãâã ãâã ãâã of or by faith that is that which Christ hath now revealed or declared to be our righteousnesse that which is required of us now under the Gospel to our being justified in Gods sight in opposition to the ãâã ãâã ãâã ãâã ãâã that sort of legal performances Circumcision c. by observation of which the Jew and the Judaizer pretended to be acceptable and justified before God and without which they contended that there was no justification to be had and consequently that the uncircumcised Gentiles could not be justified or acceptable in the sight of God the contrary to which is by S. Paul here undertaken to be proved and is after enlarged on c. 3 4. c. Thus much for the occasion of this phrase and the general importance of it to note that way of oeconomy of saving and justifying men under the Gospel As for the more particular nature of this way of Gods dealing in Christ that is also contained in the ãâã ãâã
judgement of God Paraphrase 3. And then how is it possible that thou shouldest judge the pure Christian to be a breaker of the Law and thereupon in a damnable estate onely for not being circumcised and yet deem thy self safe when thou art guilty of those filthinesses which were most eminently prohibited by the Law of circumcision 4. Or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance Paraphrase 4. Or shall God's great patience and longanimity in deserring his vengeance on unbelievers and his forbearing so long to punish thy sinfull course be cast away upon thee be despised and not made use of by thee Dost thou not consider that all this long-suffering of God to thee is purposely designed to bring thee to reformation and if it work not that effect will tend to thy heavier ruine 5. But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God Paraphrase 5. Wilt thou thus go on in obdurate resisting of all God's methods and be never the better by his deferring these judgements so long but onely to adde more weight to thy ruine when it comes 6. Who will render to every man according to his deeds Paraphrase 6. Who shall not consider circumcision or uncircumcision but punish or reward every man according to his actions 7. To them who by patient continuance in well doing seek for glory and honour and immortality eternall life Paraphrase 7. To them that by constancy of pure Christian performances and by patient bearing of the persecutions that fall upon them for that profession go on in pursuit of that reward which Christ hath promised to such he shall bestow another life upon the losse of this eternall blisse in the world to come 8. But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath 9. Tribulation and anguish upon every soul that doth evill of the Jew first and also of the Gentile Paraphrase 8 9 10. But to schismaticall factious men which are as it were born and composed and made up of contention as the Gnosticks are that resist the right way deny the Christians the liberty of not being circumcised and themselves live in all unnaturall sins those that do thus renounce the Gospell and live contrary to the Law to such all judgements must be expected desolations and destructions here in a most eminent manner and eternally misery attending them And as the Jew shall have had the privilege to be first rewarded for his good performances as appears by Christ's being first revealed to him in whom consequently and proportionably he shall have all spirituall grace and crown if he embrace Christ and live exactly and constantly according to his directions so must he also expect to have his punishment and destruction first and that a sad one at this present by the Roman armies upon their small rejecting and refusing Christ The greater his privileges are the greater also his provocations and his guilt will be And then the Gnostick also that takes part with the Jew shall bear him company in the vengeance As for the Gentiles as they are put after the Jewes onely and not left out in the mercies of God particularly in the revealing of Christ so shall their punishments upon their provocations onely come after the punishment of the Jewes not be wholly superseded and accordingly 't is to be seen in the predictions of both their ruines in the Revelation the Jewish unbelievers and Gnosticks are punish'd first and then the Gentiles and carnall Christians with them also 10. But glory and honour and peace to every man that worketh good to the Jew first and also to the Gentile 11. For there is no respect of persons with God Paraphrase 11. For God's rewards and punishments are not conferr'd by any uncertain rule of arbitrary favour or displeasure neither depend they upon any outward privileges or performances as either having or not having received the Law being or not being circumcised but are exactly proportion'd according to mans inward qualifications or demeanours 12. For as many as have sinned without Law shall also perish without Law and as many as have sinned in the Law shall be judged by the Law Paraphrase 12. For all those of the Gentile world who having not received the Mosaicall Law of circumcision have sinned against that knowledge of God which hath otherwise been afforded them shall be adjudged to perdition though not by the Law of Moses it shall never be laid to their charge that they have not been circumcised or though they be punished yet shall not they have that aggravation of their sin and punishment which belongs to those which have received the Law of Moses they shall onely be judged for their not observing the Law of nature see Theophylact the Law of Moses being not able to accuse them And those who having received the Law of Moses and in it the sign of the covenant circumcision doe not yet live according to it such are these unbelieving Jewes and Judaizing Gnosticks all the benefit that they shall reap by their having received the Law and circumcision shall be to have that their accuser by which they may be condemn'd the deeper in stead of their advocate to plead for them 13. For not the hearers of the Law are just before God but the doers of the Law shall be justified Paraphrase 13. For to speak to the latter first see note on Mat. 7. b. 't is a dangerous unchristian error to think that the heating or knowing their duty the having the Law delivered to them yea and the seal of the covenant circumcision in their flesh without conscientious practice of the duties thereof shall stand them in any stead No 't is onely the living orderly according to rule and Law that will render any man acceptable in Gods sight 14. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves Paraphrase 14. And for the former 't is clear for when the other people of the world which have not had that revelation of God's will and Law which the Jewes had do without that revelation by the dictate of their reason and those natural notions of good and evil implanted in them and by those precepts of the Sons of Adam by parents transmitted to children and so without any further revelation from heaven come down unto them perform the substantiall things required in the Law of Moses and denoted by circumcision and other ceremonies this is an argument and evidence that these men do to themselves supply the place of Moses's Law 15. Which shew the work of the Law written in their hearts their conscience also bearing witness and note c their thoughts the mean
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã one that chose or accepted or favoured ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã signifies both truth and justice and is rendred by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and here one of them is put for the other ãâã ãâã ãâã ãâã ãâã truth for ãâã ãâã ãâã ãâã ãâã justice so as on the other side ãâã ãâã ãâã ãâã ãâã the unjust mammon is opposed to the true riches See Note on Mat. 23. f. V. 15. Their thoughts the mean The ãâã ãâã ãâã ãâã ãâã here are the practical ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã is somewhat more then ãâã ãâã ãâã ãâã ãâã it signifies an addition to ones proper name and so it was here The Gnosticks assumed to
from which so much good or glory to God might come This indeed by some is thought to be an objection of great force against me who am falsely accused to have delivered this very saying in the case of the heathens having the Gospel preached to them viz. that the greatnesse of the heathens sinnes makes Gods mercy appear the more illustriously great in vouchsafing to call them by the preaching of the Gospel and that therefore it is lawfull to live heathenish sinfull lives by that means the more to illustrate and set out Gods mercy to us in pardoning such great sinnes But as I shall speak more to that anon ch 6. 1. so now in a word it is a calumny a consequence by mistakers falsly laid to my charge and all that is needfull to reply to it at this time is to expresse detestation of it and my opinion that 't is a damnable doctrine in any that should teach it and such as will render the destruction of those Jewes most just who thus object In opposition to which I distinctly affirm that no one sinne is to be committed though it be in order to and in contemplation of the greatest good even the illustrating the glory of God 9. What then are we better then they No in no wise for we have before proved both Jewes and Gentiles that they are all under sinne Paraphrase 9. Some farther objection there would be against what we have said if indeed the Jewes were much better by having received the Law lesse sinfull more innocent then the Gentiles For then it might be said that when the Gentiles are taken in who were the greater sinners and the Jewes who were better then they cast off there were some unequall dealing indeed But the truth is we Jewes were not better or more innocent then they but as we have before charged the Jewes as they doe the Gentiles with wilfull damnable sinning so it is most true of them they were in a very foule course of vices when Christ came and long before the farre greatest part of them where the sinfulnesse of the Gentiles being supposed by them to whom he writes and not needing to be proved but only that of the Jewes he insists on the proof of that onely see v. 19. 10. As it is written There is none righteous no not one Paraphrase 10. This may be confirmed by the severall testimonies of Scripture spoken of the Jewes in severall texts of the old Testament all which were too truly appliable to the Jewes at the time of Christ's coming They are universally depraved to all iniquity Psal 14. 1. and 53. 1. 11. There is none that understandeth there is none that seeketh after God Paraphrase 11. They live almost Atheistically Psal 14. 2. 12. They are all gone out of the way they are together become unprofitable there is none that doeth good no not one Paraphrase 12. They are apostatized from all piety so farre from having done God any faithfull service that they doe the quite contrary Psal 14. 3. see note on ch 1. h. and Luk. 17. a. men of putrid noy some conversations and this so generally that there is not any considerable number of pious men discernible among them 13. note e Their throat is an open sepulchre with their tongues they have used deceit the poyson of aspes is under their lips Paraphrase 13. Their talk or discourse of which throat tongue lips are the principal instruments is most murtherous and malicious Psal 5. 9. like the poyson of aspes incurably mortal Psal 140. 4. 14. Whose mouth is full of cursing and note f bitternesse Paraphrase 14. They curse and deceive Psal 10. 7. speak contumeliously and falsly against their brethren 15. Their feet are swift to shed blood Paraphrase 15. They are most bloodily disposed delight and are ready to doe any injury Isa 59. 7. to wrong any innocent person 16. Destruction and misery are in their waies Paraphrase 16. Their actions are very oppressive and grievous to others grinding the face of the poor and afflicting them sadly 17. And the way of peace have they not known Paraphrase 17. But for ought that tends to the good of any to charity or peaceable-mindednesse they know not what belongs to it Isa 59. 8. 18. There is no fear of God before their eyes Paraphrase 18. They have utterly cast off all care or thought of piety Psal 36. 1. 19. Now we know that what things soever the law saith it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God Paraphrase 19. Now this we know that what the books of the old Testament the Psalmes and the Prophets thus say they say to and of the Jewes and so by complaining so much of their universal defection and their all manner of wickednesse they conclude them and not only the Gentiles to be obnoxious to God's vengeance and most justly punishable by him without any thing to say for themselves as they are considered barely under the Law having so visibly sinned against that and incurr'd destruction by the rules of it 20. Therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sinne Paraphrase 20. To conclude then There is no justification see note b. to be had for any Jew that hath been guilty of any sinne by the legal observances by circumcision and the rest of the Mosaical rites without remission of sinnes through the grace of God in the new Covenant Nor indeed can it be imagined that justification and salvation can be hoped from thence from whence comes the acknowledgment of our sinne and guilt and such indeed is the Law and such is circumcision particularly whose nature it is onely to oblige us to purity and to tell us what we should doe and when we offend to give us knowledge and to reproach us of that and to denounce judgment against us and appoint sacrifices which are only the commemorating of our sinnes before God Heb. 10. 3. not the expiating of them but not to help us to justification without the mercies of God in the new Covenant see note on Mat. 5. g. 21. But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets 22. Even the righteousnesse of God which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference Paraphrase 21 22. Whereas on the other side there is now a sure clear new way to blisse see note on ch 1. b. to wit that which was in the world before and so doth not depend at all upon the Mosaical Law see Mat. 5. p. manifested to men by Christ but mentioned also and obscurely set down in the Old Testament namely that way of justifying men by faith in Christ or by that course which is now prescribed us by Christ which way
shall belong and extend to all both Jewes and Gentiles circumcised or uncircumcised without any discrimination who shall believe there is mercy to be had for all true penitents through Christ and so set themselves to a new life whatsoever their sinnes have formerly been 23. For all have sinned and come short of note g the glory of God Paraphrase 23. For Jewes as well as Gentiles are found also to be sinners and so farre from meriting Gods praise or acceptance and so by any way but by the Gospel there is neither justification nor salvation to be had for them 24. Being justified freely by his grace through the redemption that is in Jesus Christ Paraphrase 24. And therefore whensoever they are justified either one oâ other it is freely by his undeserved favour see note b. through that great work which Jesus Christ hath wrought for the redemption of man that is for the obtaining pardon for their past sinnes and working in them reformation for the future see note h. 25. Whom God hath set forth to be a note h propitiation through faith in his blood to note i declare his righteousness for the remission of sinnes that are past through the forbearance of God Paraphrase 25. Which Christ the Messias of the world God from the beginning purposed to set forth unto men as the means to exhibit and reveal to us his covenant of mercy on condition of our faith and constant new obedience to him who hath died for us to make expiation for our sinnes and to work reformation in us hereby demonstrating the great mercifulnesse of God now under the Gospel in that he forbears to inflict vengeance on sinners but gives them space to repent and promises them pardon upon repentance 26. To declare I say at this time his righteousnesse that he might be note k just and the justifier of him which believeth in Jesus Paraphrase 26. To reveal I say and make known unto us at this time this way of justifying sinners in the Gospel by grace or mercy and pardon of sinne whereby God appears to all to be a most gracious and mercifull God and accordingly to accept and reward all those which though they have formerly sinn'd doe yet upon this mercifull promise and tender and call of Christ's give themselves up to be ruled by him to live as he hath commanded in the Gospel 27. Where is boasting then It is excluded By what law of works Nay but by the Law of faith Paraphrase 27. By this means then all proud reflections on our selves are perfectly excluded a thing which the Mosaical Law was made use of to foster in the Jewes they thought themselves thereby discriminated from and dignified above all other men in the world and that by being Abraham's seed and circumcised and such like externall performances they were secured of the favour of God whatsoever they did but by this Evangelical way of Gods dealing in Christ accepting and acquitting all Gentiles as well as Jewes through grace and mercy by which their sinnes are forgiven and they received into Gods favour without any respect of personal privileges of being Abraham's seed or of bare outward performances c. only upon their return and change of life upon performance of new faithfull obedience unto Christ to which they are called and to which they are by him enabled wherein there being so little so nothing imputable unto us all boasting is utterly excluded 28. Therefore we note l conclude that a man is justified by faith without the deeds of the Law Paraphrase 28. The summe or result therefore of this discourse is that by this Evangelical way the favour of God is to be had for those that never had to doe with the Judaical Law see note on Mat. 5. g. circumcision c. see v. 21. and note b. 29. Is he the God of the Jewes onely is he not also of the Gentiles Yes of the Gentiles also Paraphrase 29. For otherwise it would follow that God had care or consideration of no other part of the world but onely of the Jewes which certainly is not true for he is the God of the Gentiles also hath a peculiar care and consideration of them that come not from Abrahams loynes as long as they imitate Abrahams faith or on condition they doe so 30. Seeing it is one God which shall justifie the circumcision by faith and uncircumcision through faith Paraphrase 30. And after the same manner receives all into his favour the believing Jewes and the believing though uncircumcised Gentiles by this one Evangelical way of pardon and free remission of sinne to all that shall perform new obedience and fidelity to Christ see note b. 31. Doe we then make void the Law through faith God forbid yea we establish the Law Paraphrase 31. Which Evangelical way of receiving men into the favour of God is so farre from evacuating the Law or making it uselesse that it is rather a perfecting of it a requiring that purity of the heart which was the inward notation of the legal ordinance of circumcision and so in all other things a bringing in the substance where the Law had only the shadow the sufferings of Christ and his intercession in stead of the sacrifices and propitiatory v. 25. under the Law Annotations on Chap. III. V. Chiefly ãâã ãâã ãâã ãâã ãâã here clearly denoteth a form of enumeration answerable to our imprimis and signifies that the Apostle was about to reckon up all the advantages of the Jew in this place and accordingly began with one resolving to have proceeded had not an objection here diverted his purpose for many chapters together not permitting him to return from that digression till c. 9. where again he falls to the same matter and enumerates the remainder of those privileges particularly v. 4. c. The onely privilege which here he begins with is ãâã ãâã ãâã ãâã ãâã their being intrusted with the oracles of God What is meant by that phrase 't will not be amiss to explain in both parts of it and first the ãâã ãâã ãâã ãâã ãâã oracles Beside the four garments used by the Priest when he officiated there were four more proper to the High priest The first of them was called ãâã ãâã ãâã ãâã ãâã pectorall because it was fastned about the neck and came down hanging upon the breast ãâã ãâã ãâã ãâã ãâã saith Sol. Jarchi on Exod. 28. 4. it hangs before or neer the heart In the Scripture 't is called the ãâã ãâã ãâã ãâã ãâã the poctoral of judgement because by it the High-priest received the responses of God in all matters of difficulty as when they should make war or peace c. This is called by Josephus ãâã ãâã ãâã ãâã ãâã Antiq. l. 3. c. 8. the very Hebrew word the ãâã ãâã ãâã ãâã ãâã being not pronounced and of it he saith that in the Greek language it signifieth ãâã ãâã ãâã ãâã ãâã not rationale I
sufficiently of converting and reforming the Gentile world it is Christ's appointment to his Apostles that they should disperse themselves unto all Nations and so bring them to the knowledge of his will To this sense of the word ãâã ãâã ãâã ãâã ãâã the words of Athanasius are observable de incarn verbi ãâã ãâã ãâã ãâã ãâã the Law was not for the Jewes onely nor were the Prophets sent for them alone the two things meant by the Oracles here ãâã ãâã ãâã ãâã ãâã but this nation was the sacred school of the whole world from whence they were to fetch the knowledge of God and the way of spirituall living Wherein yet there was an eminent difference betwixt this and the Evangelicall oeconomy Under the Law they that would learn God's will must come up to Palaestine to fetch it but under the Gospell the Law of Christ it self goes out and takes the journey to all nations and comes home unto them which is farre the greater advantage and makes them more unexcusable which doe not receive and imbrace it V. 4. Judged ãâã ãâã ãâã ãâã ãâã it signifies to have a suit in Law saith Hesychius and again ãâã ãâã ãâã ãâã ãâã any civill controversie or contention The Hebrew in Psal 51. 4. whence 't is cited hath ãâã ãâã ãâã ãâã ãâã in judicando te when thou judgest literally but then that word ãâã ãâã ãâã ãâã ãâã though it signifie judicare to judge signifies often litigare to contend also to plead or manage a cause for one against another So Ezech. 50. 4. wilt thou judge them that is wilt thou plead for them so v. 7. and oft in these Epistles 1 Cor. 6. 1. ãâã ãâã ãâã ãâã ãâã dares any wage a suit at Law implead another So in Demaratus Arcadicor 2. ãâã ãâã ãâã ãâã ãâã being impleaded of murther he was freed from the accusation where ãâã ãâã ãâã ãâã ãâã must signifie not judged or condemned for 't is added he was absolved but accused or impleaded and again it was by his mother that he was ãâã ãâã ãâã ãâã ãâã not by the Judge another evidence that it signifies accused prosecuted not condemned And agreeable to this will be that notion of ãâã ãâã ãâã ãâã ãâã Rom. 5. 16. for charging of sin upon us inditement impleading after which followes the ãâã ãâã ãâã ãâã ãâã or condemnation From this notion of ãâã ãâã ãâã ãâã ãâã to contend in the forinsecal sense for pleading or managing the suit in Law will appear also what is the originall notion of the word ãâã ãâã ãâã ãâã ãâã to be justified which is so often used in these Epistles For the phrase ãâã ãâã ãâã ãâã ãâã that thou mightest be justified in thy sayings in the former part of this verse is visibly of the same importance with ãâã ãâã ãâã ãâã ãâã that thou mightest overcome when thou pleadest in the latter and then as ãâã ãâã ãâã ãâã ãâã must signifie pleadings so must ãâã ãâã ãâã ãâã ãâã the good success or victory of the pleader being acquitted by the Judge as in that known place of Solomon Prov. 17. 15. justifying is set opposite to condemning From hence it is justly resolved by Divines that though Rev. 22. 11. and perhaps in some other places of the Greek of the Old Testament as Ecclus. 31. 5. and 18. 22. ãâã ãâã ãâã ãâã ãâã is opposite to ãâã ãâã ãâã ãâã ãâã and so signifieth to live or do righteously yet there is this other notion which belongs to the word and must constantly be affixed to it in almost all the places of the New Testament For the due understanding of which these three things will be necessary to be remembred First that the word being Juridicall must alwayes when it is used in this sense imply a legall proceeding and therein a Judge a Client and a Law or somewhat proportionable to each of these Thus when a man is said to be justified by the deeds of the Law or by the faith of Christ in the sight of God as the man is the Client supposable to be impleaded by Satan the ãâã ãâã ãâã ãâã ãâã or adversary ãâã ãâã ãâã ãâã ãâã in judicature and God the Judge and the Law of Moses on one side or the Christian law the law of faith on the other the Rule or Law by which the judgment is made so he that is said to be justified must be supposed to be acquitted by the rules of that law by which he is tried and judged whether it be that given by Moses or this by Christ Thus in that eminent place Act. 13. 38 39. the summary of the whole Gospel and from which the notion of this word in the Epistles may most fitly be taken Be it known unto you that by this person Christ remission of sins is declared or preached unto you and through him every one that believeth is justified ãâã ãâã ãâã ãâã ãâã from all those things from which you could not be justified in or by the Law of Moses Where as it is evident that the law of Christ allowes pardon and remission for those sinnes for which the Law of Moses allowed no mercy viz. in case of repentance and sincere returning to the obedience of Christ after one or more acts of presumptuous sinnes for which the Law of Moses admitted no sacrifice no expiation but inflicted death without mercy on the offender were he never so penitent Heb. 10. 26 28. and though there were hope of pardon for such in another world yet this was not by the purport of Moses but of Christ's covenant so the Justification which is now declared from Christ and consists in God's pardoning such sinnes acquitting the penitent believer that now comes in to the obedience of Christ whatsoever his past sinnes have been is a judicial act of God's proceeding according to this rule now in force this Law of Christ this Covenant under the Gospel which because it is an act of meer mercy in God through Christ the purchase of which cost Christ his blood but cost us nothing by his stripes we were thus healed and because the condition of new life required of us to make us capable of this remission hath nothing of virtue or merit of natural or moral efficiency in it towards the purchasing remission therefore it is here affirmed that we are ãâã ãâã ãâã ãâã ãâã c. v. 24. justified freely by his grace through the redemption which is by Jesus Christ The second thing to be observed in this matter is that the Gospel or the faith of Christ being now that rule by which God either acquits or condemns justifies or not justifies any whensoever Justification is mentioned it must be understood with this reference to that rule which is sometimes mention'd explicitly as when we read of his justifying him that is of the faith of Jesus ver 26. justifying by faith and through faith v. 30. that is according to that Evangelical rule the Law of faith
be just in the sight of God or any meritorious act that was thus rewarded in him see note on c. 3. b. For if it were then would it not be said that God did account or reckon his faith unto him for righteousnesse that is freely out of meer mercy justifie him as v. 3. it was and v. 5. is again said these two phrases it was reputed to him for righteousnesse there and were it is reputed to him according to grace or favour being directly of the same importance but that upon his perfect innocence and blamelesnesse God was bound by lawes of strict justice to reward and crown his innocence and his virtues as paying him that which he ought him a due debt and not freely giving it him by way of favour and grace as is implied in accounting or imputing to him for righteousnesse 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousnesse Paraphrase 5. But his way of justification was by believing pardon for sinners upon reformation and thereupon reforming and giving himself up to doe whatsoever God now would have him doe and so 't was not any originall innocence of his which might challenge the reward as due but onely God's acceptation of his faith which was an act of God's meer mercy and that may be vouchsafed to Idolatrous Gentiles upon their repentance as well as to him and their receiving of the faith and leaving their former courses of sinne on Christs command as he did in his countrey upon God's be accepted to the justification 6. Even as David also describeth the blessednesse of the man unto whom God imputeth righteousnesse without works Paraphrase 6. Agreeable to which is that description of blessednesse in David Psal 32. that he is blessed whom the Lord out of his free grace and pardon of sinne accepteth and accounteth as righteous and not on any merit of their own performances that is that blessednesse consists in having this Evangelical way of justifying sinners or those who have been sinners and now repent and return vouchsafed to any man not that of never having lived in sinne for want of which the Jewes will not admit the Gentiles to any hope of justification but the other I say of mercy and forgivenesse upon reformation and forsaking their former evil waies as appears by the words of the Psalme 7. Saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Paraphrase 7. Blessed are they not who never sinn'd at all that were never in a wicked or wrong course as of the Gentiles it is acknowledged that they were but who having been ill have reformed and found place of repentance and of mercy upon reformation meerly by the forgivenesse and pardon of God 8. Blessed is the man to whom the Lord will not impute sinne Paraphrase 8. Blessed is the man whose sinne though he have been guilty as 't is acknowledg'd the Gentiles have is not charged on him by God but freely pardoned and forgiven unto him upon his reformation 9. Cometh this blessednesse then upon the circumcision onely or upon the uncircumcision also for we say that faith was reckoned unto Abraham for righteousnesse Paraphrase 9. This then being the nature of the Evangelical course of God's gracious way of dealing with sinners giving them place for repentance and upon the sincerity of that justifying and accepting them whatsoever their former sinnes have been we may now farther consider whether this course may not be taken with uncircumcised Gentiles as well as with the Jewes and that will best be done by considering how God dealt with Abraham and what condition Abraham was in when God thus reckoned his faith to him for righteousnesse or justified and approved of him and rewarded him so richly for believing 10. How was it then reckoned when he was in circumcision or in uncircumcision not in circumcision but in uncircumcision Paraphrase 10. And of this the account is easie if we but observe the time when Abraham's justification is spoken of viz. when those words were said of him Abraham believed and it was counted to him for righteousnesse For we find that was Gen. 15. 6. before he was circumcised ch 17. 24. and therefore it could not be a privilege annext to circumcision but is a grace and favour of God whereof the uncircumcised Gentiles are no lesse capable then the Jewes who are within the covenant of circumcision which is an evidence that receiving of Christ now and believing and obeying of him as then Abraham obeyed will be accepted by God without circumcision 11. And he received the signe of circumcision a seal of the righteousnesse of the faith which he had yet being uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousnesse might be imputed unto them also Paraphrase 11. And being justified after this Evangelical manner upon his faith without and before circumcision he received the sacrament of circumcision for a seal on his part of his performing those commands of God given to him his walking before him sincerely Gen. 17. 1. upon which the covenant is made to him and thus sealed v. 2 4 10. and on God's part for a testification of that faith of his and obsignation of that precedent justification and so by consequence he is the father in a spirituall sense that is an exemplar or copy which they that transcribe are called his sonnes of every uncircumcised believer who therefore succeeds him as a son to a father in that privilege of being justified before God 12. And the father of circumcision to them who are not of the circumcision onely but also walk in the steps of that faith of our father Abraham which he had being yet uncircumcised Paraphrase 12. And in like manner a spirituall father conveying down mercies and the inheritance to the Jewes that were circumcised and do now convert to Christ and so besides circumcision which they drew from him do also transcribe his diviner Copy follow his example of faith and obedience which were remarkable in him before he was circumcised leave their sinnes as he did his countrey and believe all Gods promises and adhere to him against all temptations to the contrary 13. For the promise that he should be the heir of the world was not to Abraham or to his seed through the Law but through the righteousness of faith Paraphrase 13. For the great promise made to Abraham and his posterity that they should possesse so great a part of the world Idumaea and a great deal more beside Canaan under which also heaven was typically promised and comprehended Heb. 11. 14 16. was not made by the Mosaicall Law or consequently upon condition of performing and observing of that see note on Mat. 5. g. but by this other Evangelicall way of new obedience without having observed the Law of Moses without being circumcised 14. For if they which are of the Law
comparison again very uneven for if as sinne was a meanes to bring condemnation into the world so the same or some other one sinne had been the occasion of bringing mercy in and pardon had been wrought for that one sinne and no more or for those that should for the future perfectly and exactly obey then the comparison had been equall but the sinnes that occasioned the mercy and have their parts in the benefit of this justification are many sinnes and the persons that should receive it not righteous in that degree as Christ was and that makes the comparison uneven 17. For if by one man's offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reigne in life by one Jesus Christ Paraphrase 17. For if by Adam's sinne in that one kind death came into the world and through that one mans loynes and by the parity of reason that death was entailed upon all his posterity as being born after his image and guilty of other sinnes though not of that special kind then in like manner or rather indeed much more they that believe on Christ that receive and make use of that most rich grace righteousnesse of Christ that is are holy gracious and righteous too though not in his degree and so are according to his Evangelical way capable of this justification shall by the resurrection of Christ and by his living and interceding forever for them be sure to reigne with him 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the rightousnesse of one the free gift came upon all men unto justification of life Paraphrase 18. To conclude therefore as by one Adam's offence v. 12 and 16. sentence came on all offenders that is upon all meer sonnes of Adam to condemnation so by the righteousnesse of one God's gift of mercy in Christ v. 17. is come on all men Gentiles as well as Jewes to justification that is to the accepting them as just though they formerly lived in never so sinfull a course if they imitate the righteousnesse of Christ by sincere renovation 19. For as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous Paraphrase 19. For as by Adam's one act of eating the forbidden fruit against which death was threatned all his posterity as such and much more all that sinn'd in any other kind that is all meer mean in the world were subjected to that punishment death which was then pronounced only against the earing of that so by Christ's having performed exact perfect obedience and then suffered death in our stead or to make satisfaction for us all men even the Gentiles themselves that shall come in to Christ and perform sincere faithfull obedience to him shall be justified though they be not perfectly just and accepted by him 20. Moreover the Law entred that the offence might abound but where sinne abounded grace did much more abound Paraphrase 20. As for the Law that was given by Moses that came in by the by as it were to give men the more convincing clear knowledge of duty and sinne and so though it were not designed to that end see Theophylact yet by consequence it became a means to aggravate and enhanse sinne see note on Mat. 1. k. to render it more exceedingly criminous by being against a promulgate Law and that again is a means of making the mercy now in the Gospel to be farre a greater mercy to the Jewes to whom Christ and the Gospel were first sent 21. That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life through Jesus Christ our Lord. Paraphrase 21. That as we visibly see the great power and authority of sinne over men by the punishment it hath brought on them as is evident by death's seizing upon all so it may be as visible what a royall illustrious power there is in the mercy of Christ over sinne in respect of this new way of justification by Christ even to take away all its condemning and reigning power from it by granting pardon and forgivenesse of and victory over it through Jesus Christ our Lord and all this to Gentiles as well as Jewes Annotations on Chap. V. V. 9. Justified Having formerly given the notion at large of ãâã ãâã ãâã ãâã ãâã to justifie Note on c. 3. b. all that is here necessary to be added will be by way of enquiry whether the passive ãâã ãâã ãâã ãâã ãâã being justified here be only a Nominal or Real passive that is whether it only note the action as farre as concerns Christ's part in meriting and obtaining Gods pardon and acceptance for us and God the Fathers part in admitting sinners to pardon giving them place of repentance which is no more in effect but the offering pardon and acceptance on the conditions of the Gospel or whether to this action of the Father and Christ it farther superadde the reception thereof in the patient the actual partaking of it For these two somewhat distant notions the word is capable of either 1. that we are as farre as belongs to God's and Christ's part justified the price being pai'd by him and accepted by his Father and that if we be not now actually so 't is through our own default our non-performance of the condition or 2. that we have the benefits of Christs death bestowed and conferred actually on us pardon of sinnes c that is are actually justified That the forther is the meaning of the word here may appear 1. by the generall drift of this chapter which is to set out the love of the Father and of Christ towards us v. 8 c. God commendeth his love towards us c. where therefore the matter is determined to that which Christ doth for us toward our Justification that is to his death the sole meritorious cause of it without looking to that which is extrinsecall to it our performance or non-performance of the condition which is required on our parts to make us capable of the benefit thereof that having been formerly and often mention'd v. 1. ãâã ãâã ãâã ãâã ãâã being justified by faith 2 dly by that which is said v. 8. we being yet sinners Christ died for us where 1. his dying for us is all one with our being justified by his death as appears by the circumstances of the Context the 8 9 10. verses compared together and 2. by sinners meaning habituall grosse sinners which is also express'd by ãâã ãâã ãâã ãâã ãâã v 6. not weak but sick even to death see 1 Cor. 8. Note b. 't is certain that to them continuing such actual justification belongs not so again v. 10. We when we were enemies were reconciled to God by the death of his son where as death is all one with blood so is reconciled to God
among you if ye give your selves up to any sinne to serve that ye are slaves to sin and must expect the wages of that service eternal death as on the other side if ye deliver your selves up to serve God in obeying his commands ye will be reputed his servants and have the wages that belong thereto eternall life See 2 Tim. 4. note a. 17. But God be thanked that ye were the servants of sinne but ye have obeyed from the heart that form of doctrine which was delivered to you Paraphrase 17. But 't is a great mercy of God to you that having been formerly the servants of sin having lived and gone on so long in the course of sinne ye have now cordially obey'd that summary of Christian doctrine to the beliefe and practice of which ye were delivered up and solemnly consecrated in your baptisme see note on Matt. 9. d. 18. Being then made free from sin ye became the servants of righteousnesse Paraphrase 18. And having received a manumission from that evill master ye have given your selves up to a more ingenuous service obliging your selves to live righteously for ever after 19. I note b speak after the manner of men because of the infirmity of your flesh for as you have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness Paraphrase 19. I shall express this by an ordinary resemblance or I will deal with you after the mildest and most easie equitable manner require no more then any man would in reason require because of the weakness of your flesh which I cannot expect should bear too much severity or else too high expressions All that I shall say is that you will but have the same care of sanctity now be but as diligent to obey the precepts of Christ and by that means aspire to sanctification as you were formerly industrious in the serving of your lusts and unlawfull vile affections to act all the villany in the world This in all reason I must require of you and shall require no more though according to strict justice I might require greater care to secure your life and salvation then to ruine and damne your selves ye had express'd 20. For when ye were servants of sin ye were free from righteousness Paraphrase 20. For by way of ordinary distributive justice when ye served sin righteousness or piety ye know had no whit of your service why then should sin now have any of your service when you have delivered up your selves to righteousness or Christian life to be observant followers of that why should ye not now abstein as strictly from all sin as then ye did from all good sure this the rules of justice will oblige you to 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Paraphrase 21. And this will be much more reasonable if ye consider the nature of your former sins in your own experience of them how little fruit or benefit or satisfaction they brought you at the very time of enjoying them and how nothing but shame at the present remembrance of them and how certain the conclusion is that they will bring death upon you whereas the serving of Christ on the other side will be matter of joy and pleasure at the present matter of comfort and confidence after and will bring salvation at the end 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life Paraphrase 22. But now having given over the service of sin vowed your selves never to go on farther in that course and undertaken the service of God bring forth fruit such as by which sanctification may daily encrease in you and as may reap for it's crown eternall life 23. For the wages of sin is death but the gift of God is eternall life through Jesus Christ our Lord. Paraphrase 23. For according to the Law and so still to every impenitent the reward or payment of every deliberate sin all that it brings in to him by way of stipend is death but the mercy that is in the Gospell reach'd out to all penitents is eternall life as it is now purchased and contrived by what Christ Jesus our Lord hath done and suffered for us in the Gospell Annotations on Chap. VI. V. 6. The body The phrase ãâã ãâã ãâã ãâã ãâã the body c. hath a peculiar use in S. Paul when it is joyned with a Genitive case following for then it passes into the signification of that which is joyned with it and its self loses its force the body of sin signifying nothing more then sin here and Rom. 7. 24. ãâã ãâã ãâã ãâã ãâã the body of this death no more then this death this sad miserable kind of death So ãâã ãâã ãâã ãâã ãâã Ecclus. 7. 24 their body signifies them and ãâã ãâã ãâã ãâã ãâã Christ Rom. 7. 4 and ãâã ãâã ãâã ãâã ãâã me Gal. 6. 17. and Phil. 1. 20. so ãâã ãâã ãâã ãâã ãâã Phil. 3. 21. and ãâã ãâã ãâã ãâã ãâã the body of our humiliation and the body of his glory is no more then simply our humiliation and his glory So Col. 2. 11. ãâã ãâã ãâã ãâã ãâã the putting off the body of the sins of the flesh is the putting off the sins of the flesh or carnal sins And perhaps 1 Cor. 9. 27. ãâã ãâã ãâã ãâã ãâã I beat or cuffe my self for so the matter of the discourse before concerning the use of Christian liberty doth most encline us to interpret it And all this seems in S. Paul to be an imitation of the Hebrews form of speech among whom the word ãâã ãâã ãâã ãâã ãâã that signifies a body frequently signifies no more then being or identity so that ãâã ãâã ãâã ãâã ãâã his body signifies no more then idem ipse the same he So Jos 9. ãâã ãâã ãâã ãâã ãâã your body that is your very selves or as the Targum reads it ãâã ãâã ãâã ãâã ãâã your neerkinsman and Job 2. touch ãâã ãâã ãâã ãâã ãâã his body the Targum reads ãâã ãâã ãâã ãâã ãâã himself the former touches having been on his family and goods c. And that place of Col. 2. 9. ãâã ãâã ãâã ãâã ãâã in him dwelleth the fulnesse of the Godhead bodily may seem capable of the same sense that the fulnesse of the Godhead dwells in Christ by identity of his very essence and so directly in the notion of ãâã ãâã ãâã ãâã ãâã As for the ãâã ãâã ãâã ãâã ãâã abolishing the body of sinne it is a phrase to signifie reformation of life Of which sort many other phrases there are in Scripture which signifie the same thing some of them referring to the new life to which the change is made others to the old course that is forsaken
I shall set down some of them to repent to be converted to be transformed to be washed to purifie hands and heart Jam. 4. 8. himself 1 Joh. 3. 3. to be purified with the laver of regeneration by the word Ephes 5. 26. sprinkled in the heart from an evil ãâã Heb. 10. 22. to be renewed in the mind to put on the new man created according to God Ephes 4. 24. a new creature to be born of the Spirit Joh. 3. 6. to be spiritually-minded in opposition to being born of the flesh and minding fleshly things to be regenerate or to be born again or of water and of the Spirit to be begotten by the word of truth Jam. 1. 18. to be enlightned to revive and be risen with Christ to rise from the dead to be circumcised with the circumcision not made with hands Col. 2. 11. the circumcision of the heart explained by putting off the body of the sins of the flesh that is carnal sins to escape from the wicked generation and simply to escape or to be saved Act. 2. 47. to go out from among them to grow sober 2 Tim. 2. 26. to awake out of sleep Rom. 13. 11. 1 Cor. 15. 34. and in a special Scripture-sense of the phrase to be reconciled unto God 2 Cor. 5. 20. that is to lay down all that aversation and enmity which they had had formerly to God or by their wicked works Col. 1. 21. had express'd toward him to put off all filthiness Jam. 1. 21. works of darkness Rom. 13. 12. the old man c. Ephes 4. 22 24. and to ãâã Christ Gal. 3. 27. to depart from evil 1 Pet. 3. 11. to deny or renounce ungodlinesse Tit. 2. 12. to draw nigh unto God Jam. 4. 8. to become servants to God Rom. 6. 22. to take Christs yoke upon us Mat. 11. 29. to yield our members weapons of righteousnesse to God Rom. 6. 13. to be freed from the law that is the empire or dominion or command of sin Rom. 8. 2. to suffer in or to the flesh 1 Pet. 4. 1. referring to sins suffering or dying to and so ceasing from sin See Note a. on that place So to be crucified with Christ Gal. 2. 19. to crucifie the old man Rom. 6. 6. the flesh with affections and lusts and ãâã ãâã ãâã ãâã ãâã being judged or condemned according to men in or to the flesh 1 Pet. 4. 6. that is judged and executed to carnal fleshly actions so customary among men that they may live according to God in imitation of or compliance with him to the Spirit after a sanctified spirituall manner So the world being crucified to me and I to the world Gal. 6. 14. mortifying by the Spirit the actions of the body Rom. 8. 13. and the members on the earth to be dead to sin Rom. 6. 11. and here being planted together with Christ in the likenesse of his death v. 5. V. 19. Speake after the manner of men ãâã ãâã ãâã ãâã ãâã here is thought to signifie his taking expressions out of common life ãâã ãâã ãâã ãâã ãâã in respect of the weaknesse of their grosse or carnal unstandings his using Allegories and figures and as before he had used proofs from sacred types the death and resurrection of Christ applied to his purpose of mortification and new life so now proceeding to vulgar known similitudes taken from masters and servants as Gal. 3. 15. And thus is may fitly be interpreted But it may otherwise be rendred also that the weakness of their flesh be taken in respect of strength to perform God's will and not to understand Paul's language and consequently the ãâã ãâã ãâã ãâã ãâã be speaking or requiring from them most moderately by way of condescension to their infirmities requiring the least that in any reason could be required of them so as ãâã ãâã ãâã ãâã ãâã 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there ãâã ãâã ãâã ãâã ãâã it signifies little short proportionable to their strength So in Demosthenes contr Midiam ãâã ãâã ãâã ãâã ãâã an humane and moderate consideration So in Horace lib. 2. humanè commodae signifies parum commoda little profitable And if it be here considered how moderate and equitable a proposal it is which here followes 't will be acknowledged that this of ãâã ãâã ãâã ãâã ãâã in this notion may very well be the form to introduce it CHAP. VII 1. KNow ye not brethren for I speak to them that know the Law that the note a law hath power over a man as long as he liveth Paraphrase 1. But to that which is last said ch 6. 23. of eternal life to be had by Christians through the Gospel ye are ready to object Yea but Christians of your institution doe not observe the Law of Moses and so sin contemptuously against God that gave that Law to Moses nay not onely the Gentiles that are converted to Christianity are by you permitted to neglect circumcision c. and not to become Proselytes of justice Act. 15. but which is more unreasonable the converted Jewes are taught by you that they need not observe the Law of Moses see Act. 21. 21. and note b. on the title of this Epistle and then how can the Gospel help them to eternall life that thus offend against the prescript Law of God To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer affirming that which was now necessary to be declared though perhaps formerly it had not been affirmed to the Jewes at Rome that they were now no longer obliged to observance of the ceremonies of the Mosaical Law Which being to Paul revealed from heaven Ephes 3. 3. among the many revelations which he had received 2 Cor. 12. 7. he thus declares to them preparing them first by shewing the reasonablenesse of it by the similitude of an husband and a wife My brethren of the stock of Abraham ye cannot but know the quality or nature of those lawes which give one person interest in or power over another for I suppose you instruct ââre by frequent hearing and reading of the books of Moses that any such law stands in force as long as the person that hath that interest liveth 2. For the woman which hath an husband is bound by the Law to her husband so song as he liveth but if the husband be dead she is loosed fom the law of her husband Paraphrase 2. For it is known of any married woman that by the conjugal law she is obliged to cleave to the husband as long as he lives but upon the husband's death the conjugal law which is founded in his life is dead also and so the wife is absolutely free the law of matrimony hath no force upon her see Gal. 5. 4. 3. So then if while her husband liveth she be married to another man she shall
be called an adulteresse but if her husband be dead she is free from that law so that she is no adulteresse though she be married to another man Paraphrase 3. And this is so farre from being a nicety that indeed matters of the greatest importance depend upon it For if while her husband liveth she yield her self to any other she is acknowledgedly guilty of adultery but if her husband be dead she may freely marry any other man and live with him conjugally and be as innocent in so doing as if she had never had former husband 4 Wherefore my brethren ye also note b are become dead to the Law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God Paraphrase 4. And thus my brethren even those of the Jewes that are believers in Christ the Law is through Christ dead to you also and not only to the Gentile believers Act. 15. and so ye also are freed from the obligation of the Law that is as it were dead to it that ye may now according to the laws of marriage be safely joyned and espoused to another viz. to that Christ whose resurrection from the dead shewes him to be alive that so ye may live in conjugal affection and obedience to him and being made fruitfull by his Spirit we may as wives that live with their husbands bring forth all holy Christian actions to the honour and praise of God 5. For when we lusting in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Paraphrase 5. This while we lived under the paedagogie of the Law was not done by us which is one reason of abolishing it Christ now giving precepts of inward purity in stead of those externall ordinances and giving his Spirit to enable to perform them over and above what was under the Law For when we were under those carnal ordinances though all sinfull practices were forbidden by that Law and so were rendred more criminous by being prohibited by a promulgate law yet our sinfull desires and affections that proposed those objects which were thus forbidden that law had no power to mortifie and subdue and so notwithstanding that law those sinfull affections were obeyed and yielded to in our members and so brought forth that sad fruit obligation to punishment eternal and that was all the good we reap'd by the Law 6. But now we are delivered from the Law that being dead wherein we were held that we should serve in newnesse of spirit and not in the oldnesse of the letter Paraphrase 2. But now we are freed from the Law as that beside the morall precepts contain'd also those carnal external performances see Mat. 5. g. that obligation being cancelled by which they were due so that now in stead of being outwardly circumcised and in our lives impute we must think our selves most strictly obliged to set to the performing of that real substantial purity which was signified by the legal observances of circumcision c. serving Christ in new life and Evangelical obedience see ch 8. 1. in lieu of that external bloody obedience which the Law of Moses written of old by God's appointment and so here called the writing or the letter did then require of all Jewes See note on Mat. 5. g. 7 What shall we say then Is the Law sin God forbid Nay note d I had not known sinne but by the Law for I had not known note e lust except the Law had said Thou shalt not covet Paraphrase 7. But here again it is objected to us that by thus arguing we lay charge and blame upon the Law that it is sin or the cause of sin contenting it self with that external performance of the ceremony and not exacting the inward purity of us To this I answer by way of detestation of that calumny of which our doctrine is perfectly guiltlesse No sure we lay no such thing to the charge of the Law we should be most unjust if we did For the Law hath done its part given us knowledge that the very desires of the heart are sins and that distinctly in the tenth commandement which I had not known had not the Law distinctly told me that it was so and set circumcision as an emblem of that duty of mortifying all carnall desires 8. But sin taking occasion by the commandement wrought in me all manner of concupiscence for without the Law sin was dead Paraphrase 8. But the Law having indeed onely given me the prohibition and that ceremony to sence it and no more and in this particular of coveting not so much as denouncing any present legal infliction upon the commission of it the customary sins of men seeing there was no punishment assigned to this sin that is being only forbid by the Law without any annexation of punishment took an advantage by the Lawes only prohibiting and not punishing this sin and so perswading me that the external ceremony of circumcision which was commanded under penalty of excision would serve the turn without any more invaded me and wrought in me all inward impurity which as it would not so probably have been able to doe if the Law that mentioned this prohibition had fortified it with denunciation of punishment as in other cases or if indeed the trusting on the external performance the privilege of being circumcised had not given men some security and confidence that nothing should be able to doe them hurt deprive them of the favour of God that were thus circumcised so would it not have been neer so criminous if it had not been distinctly prohibited by the Law For it is a known truth that the criminousnesse and punishablenesse of any act ariseth from its being prohibited by some law 9. For I was alive without the Law once but when the commandement came sin revived and I dyed Paraphrase 9. The people indeed of the Jewes lived formerly without the Law see note d. that is before the promulgation of it but as soon as the Law was given the sin of disobeying a promulgate Law became greater and the disobedient Jew more punishable by reason of the Law and no way the better for it As when a man is sick and doth not know his condition and danger the Physician coming tells him of both and prescribes him a strict diet for the future if he will recover but he observes not his prescriptions continues intemperate and so dyes under the Physicians hand and in spite of his care 10. And the commandement which was ordained to life I found to be unto death Paraphrase 10. And the Law which was meant to keep them sinless and so to bring them to life being not obeyed did in the issue of it bring onely death on them 11. For sin taking occasion by the commandement deceived me and
by it slew me Paraphrase 11. For the Law prescribing circumcision under penalty of excision but not prescribing the inward purity under that threat nor denouncing any present judiciall punishment upon the commission of the contrary sin but onely prohibiting it and no more sinne took advantage by this impunity of the Law and first seduced me to inward impurity and then by occasion of the commandement which forbad it and so made it criminous insnared and wounded me to death 12. Wherefore the Law is holy and the commandement holy and just and good Paraphrase 12. And so the objection v. 7. was a groundless objection for though the Mosaicall Law were the occasion of sin or were made advantage of by sin yet it was not the cause and so still that Law is holy and the Commandement against coveting holy just and good first holy whither that signifie piety toward God or purity from all allowance of impurity and so secondly just in allowing no manner of injustice and thirdly good as requiring charity to others and so no manner of colour or tincture of ill in it onely 't was not so highly perfect in any of these respects 't was not fill'd up to so high a pitch as is now by Christ required of us 13. Was that then which is good made death unto me God forbid But sinne that it might appear sinne working death in me by that which is good that sin by the commandement might become exceeding sinfull Paraphrase 13. Was therefore this good Law guilty of death to me was it the cause of bringing it on me No not so neither but sin was that onely cause which is guilty of all And so see note on Mat. 1. k. this is a means of setting our sin in its colours that it works destruction to men by that which is good and so sin it self is by this means extremely aggravated and making this use of the Law it becomes extremely or superlatively sinfull or the Law shewes me what a sinfull thing sinne is which will not be repress'd by the Law 14. For we know that the Law is spiritual but I am carnall note f sold under sinne Paraphrase 14. And the reason why the effect of the Law is so contrary to what was intended by it is this that the Law is spirituall and not performable by a carnall man but the carnality of men sold under sinne that is habituall slaves to sinne ready to do all that it bids them though the Law never so distinctly prohibite that is the cause of all 15. For that which I doe I allow not for what I would that do I not but what I hate that do I. Paraphrase 15. For such men as I now speak of carnall men v. 14 though they are taught their duty by the Law yet do they not by the dictate of their understanding or conscience that which they do it is not that which in consent to the Law they approve but that which by their conscience directed and instructed by the Law they hate and dislike that they do 16. If then I do that which I would not I consent unto the Law that it is good Paraphrase 16. And this very thing is an argument that the Law is acknowledg'd to be good that they dislike that which they do in disobedience to the Law they never commit any prohibited evill but their conscience accuses and smites them for it 17. Now then it is no more I that do it but sinne that dwelleth in me Paraphrase 17. And so 't is not the whole they that commits sinne or they as they are led and instructed by the Law and so the Law still is vindicated from the charge v. 7. but it is their carnality resisting the Law or sin having gotten power over them and so carrying them in despight of the Law and conscience admonishing the contrary 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I finde not Paraphrase 18. For in men whose affections are not mortified by the spirit of Christ but carnally disposed or led by their own corrupt customes 't is not the law or knowing their duty that will doe any good on them To approve indeed or like that which is good the law enableth them but the carnal affections do still suggest the contrary and carry them in despight of the prohibitions of the law 19. For the good that I would I doe not but the evil which I would not that I do Paraphrase 19. And this is clear by the experiment for they do not perform that good which as the law commands so they consent to be good but the evill which they consent not to be good and which the law tells them they should not do that they do 20. Now if I doe that I would not it is no more I that doe it but sin that dwelleth in me Paraphrase 20. Which plainly argues the truth of that which was said v. 15. and 17. and is full answer to the objection against the law v. 7. that the law is farre from being guilty of their sin and that 't is not they by the duct and dictate of the law or their own conscience guided by the law that do evill but carnality or custome of sinne that hath got such a sway or power over them 21. I finde then a law that when I would do good evill is present with me Paraphrase 21. By this then you may discern the law and the goodness and the energy or force of it that when carnality moves men to evill the minde illuminated by the law enclines them to good or that evill when it is represented to them findes them inclined to the contrary 22. For I delight in the law of God after the inward man Paraphrase 22. For according to the understanding or superiour faculty contrary to the carnal or bodily part of them they are pleased with all those things that the law of God is pleased with 23. But I see another law in my members warring against the law of my minde and bringing me into captivity to the law of sin which is in my members Paraphrase 23. But there is another commanding power in the members which sets it self in direct opposition to those dictates of the law in the mind which in carnall men v. 14. gets the better of the day carries them captive slaves to doe what the flesh requires to have done by them 24. O wretched man that I am who shall deliver me from the body of this death Paraphrase 24. This is a sad condition the very state of a carnal man under the law and out of which the law cannot rescue any man nor from the destruction that attends it 25. I thank God thâough Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh
the law of sinne Paraphrase 25. Yet blessed be God by the grace and strength of Jesus Christ ch 6. 23. there is a way to get out of this cursed estate 1. pardon to every penitent sinner which may encourage any to break off this estate of sin and 2. grace and strength in Christ to perform what God in Christ will accept that is sincere though not perfect obedience the thing affirmed v. 6. and resumed at the beginning of Chap. 8. So then the conclusion of this digression from v. 7. to this place is that the bare knowledge of the Law of Moses doth only direct the understanding what is the duty which notwithstanding the carnal man accustomed to his own waies of sin may think fit still to go on in them and so though one and the same person doth two things at once with his understanding he serves the law of God is delighted and pleased with those things wherewith that is delighted and yet at the same time with the flesh submits to the suggestions and customary actions of the flesh and falls into sins directly contrary to the suggestions of his conscience and the law in it and this is justly rewarded with death ch 6. 23. Annotations on Chap. VII V. 1. The law hath power over The construction and meaning of these words ãâã ãâã ãâã ãâã ãâã which are commonly rendred the law hath power over a man as long as he liveth is somewhat uncertain and for the determining of it the first thing to be considered is the designe and matter of the discourse in this chapter which is discernibly this To vindicate his doctrine charged on him Act. 21. 21. it is not certain whether then truly or no but without doubt now profess'dly taught by him that the Judaical law was abolished by the death of Christ Ephes 2. 15 16. Col. 2. 14. and so now was not obligatory to a Jew This he now thinks fit to declare to the Jewish Christians at Rome as in the former chapters he had vindicated the liberty of the Gentiles from the obligation of it to them and justified his preaching the Gospel to them both which together did by way of interpretation and necessary consequence contain under them this of the obligingnesse of the Law to a Jew For the Law of the Jewes commanding a strict separation from the Gentiles all that were not their Proselytes and circumcised and Paul and other the Apostles being Jewes their conversing with and preaching to the Gentiles could not be allow'd upon any score but that of the abrogation of the Jewish Law which accordingly was of necessity to be revealed to S. Peter in a vision Act. 10. and so seems to have been to S. Paul Ephes 3. 3. before he durst preach to Cornelius who though a Proselyte of the Jewes yet was not a Proselyte of their Covenant or righteousness that is was not circumcised This abolition of the Law to you that is to his brethren the Jewes v. 4. and to the ãâã ãâã ãâã ãâã ãâã us v. 6. that is to S. Paul and those he speaks to that is to them that know the law v. 1. and so still the Jew-Christians at Rome is here evidently proclaimed v. 4. and 6. And therefore in all probability that must be the importance of these words which may most directly prepare and contribute to the inferring of that conclusion To which end first it is necessary that ãâã ãâã ãâã ãâã ãâã must be rendred as long as he the man not as it liveth This appeareth by the instance v. 2. by which that which is said v. 1. is exemplified ãâã ãâã ãâã ãâã ãâã The woman which hath an husband is by the conjugal law bound to the living husband where the husband is the person whose life is considered in this case who as long as he lives hath power over his wife and so long the wife by law is bound unto him but if he die she is free c. By this also it is manifest in the second place that the man which is meant in the latter part of this first verse as long as he liveth cannot be the person on whom the Law hath power or force but some other who by law hath power and authority vested in him For it is apparent v. 2 and 3. that the life or death of the person under subjection is not the thing taken into consideration and if it were it would not tend to the inferring of the designed conclusion for the Jewes could not be supposed to be dead but the Law that had power over them and though v. 4. the word ãâã ãâã ãâã ãâã ãâã you are put to death may make that seem possible to be here meant yet the contrary being so evident by the whole drift of the discourse it is certain that ãâã ãâã ãâã ãâã ãâã there you are put to death to the law must be interpreted as a figurative speech to signifie the law is put to death to you as when ãâã ãâã ãâã ãâã ãâã signifies to be made ãâã ãâã ãâã ãâã ãâã void to be evacuated or cancelled and so is all one with being put to death and is so used Ephes 2. 15. ãâã ãâã ãâã ãâã ãâã having cancell'd the law all one with ãâã ãâã ãâã ãâã ãâã having blotted it out Col. 2. 14. and ãâã ãâã ãâã ãâã ãâã having nailed it to the crosse we read of the woman v. 2. ãâã ãâã ãâã ãâã ãâã which would literally be rendred she is cancell'd from the law of the husband but indeed signifies the law of the husband is cancell'd or ceaseth to be in force to her and so v. 6. ãâã ãâã ãâã ãâã ãâã we are cancelled to the law signifies the law is cancelled to us Which being thus farre deduced it remaineth in the third place that the former part of the words ãâã ãâã ãâã ãâã ãâã must either thus be rendred the law of the man hath power or force or remains valid joyning ãâã ãâã ãâã ãâã ãâã of the man to ãâã ãâã ãâã ãâã ãâã law not to ãâã ãâã ãâã ãâã ãâã hath power or else because the word ãâã ãâã ãâã ãâã ãâã is otherwise placed being affix'd to ãâã ãâã ãâã ãâã ãâã and indeed ãâã ãâã ãâã ãâã ãâã properly governs a Genitive case and is used with one Lu. 32. 25. just as here it will be if ãâã ãâã ãâã ãâã ãâã be governed by it it is possible that the word man which is the he in the latter part may be implied and understood though not specified in the word ãâã ãâã ãâã ãâã ãâã law thereby signifying not Law in generall but more specially any law which conveyeth a right or giveth power or dominion to one man over another according to the primitive notion of ãâã ãâã ãâã ãâã ãâã law from ãâã ãâã ãâã ãâã ãâã distribuo noting an assignation or distribution of every mans right unto him and so ãâã ãâã ãâã ãâã ãâã ver 2. evidently signifies the conjugal law
which subjects and binds the wife to the husband for of such a law it will be truly said that ãâã ãâã ãâã ãâã ãâã it is in validity or force over the man meaning the subject as long as he that is the owner or the Lord liveth That this is the true sense and aime of the words is unquestionable and the latter way of expressing it seems to be the most commodious and easie though the former may possibly be it by an easie and ordinary ãâã ãâã ãâã ãâã ãâã and then ãâã ãâã ãâã ãâã ãâã the law of the man will be a fit phrase to signifie any such law wherein mens interests are concerned Municipall or humane laws which are in force till they be abolished legally V. 4. Dead to the Law That ãâã ãâã ãâã ãâã ãâã you are dead to the Law signifies the Laws being dead to them being abolished having no power over them hath been said Note a. and may farther appear by v. 6. where the ground of their freedome from the Law is express'd by ãâã ãâã ãâã ãâã ãâã that being dead by which we were held where the law being by an ordinary prosopoeia as when sin is said to reigne c. 6. 12. used for a person is said to be dead and to be nail'd to Christs crosse Col. 2. 14. and so under the fiction of a person is more fitly answerable to the Husband whose death frees the Wife from all obligation to him that she may lawfully marry and subject herself to any other and so in like manner may Jewes to Christ upon the abolition of their Law As for the ãâã ãâã ãâã ãâã ãâã by the body of Christ by which the Judaical Law is abolished that sure notes the crucified body the death of Christ and is accordingly express'd in this very matter Ephes 2. both by ãâã ãâã ãâã ãâã ãâã by his flesh v. 15. and ãâã ãâã ãâã ãâã ãâã by the crosse ver 16. and so Col. 2. 14. by ãâã ãâã ãâã ãâã ãâã nailing to the crosse V. 5. Were in the flesh That ãâã ãâã ãâã ãâã ãâã when we were in the flesh signifies the Judaical state under the Law appears by the whole discourse in this chapter which is of the state of men considered under the Law see Note d. and particularly by the opposition here betwixt this and ãâã ãâã ãâã ãâã ãâã we are freed from the Law For so 't is manifest the opposition stands For when we were in the flesh But now we are freed from the Law And it is thus styled in opposition to ãâã ãâã ãâã ãâã ãâã being in the spirit used for them that have received the Gospel and are partakers of the grace which is afforded there to which that they have not attained but are only under the Paedagogie of the Law they are only in the flesh have no other but that weak and corrupt principle of their own nature which is so prone to carnality abiding in them And thus it is used c. 8. 8. They that are in the flesh cannot please God but you are not in the flesh but in the spirit if so be the spirit of God dwelleth in you that is if as ye are outwardly professors of the faith baptized Christians so ye are sincerely so such as in whom the holy Spirit of God may vouchsafe to inhabit which will not abide when unrighteousnesse cometh in And accordingly Christianity is call'd the law of the Spirit of life ch 8. 2. and here v. 6. the newness of the Spirit in opposition to the oldness of the letter the Mosaical Law And a peculiar propriety there is in this phrase for this matter in many respects First in respect of the nature of the Mosaical precepts which were external Washings Circumcision bodily rests c. all which are seated in the flesh and so proportionably carnal promises and threats whereas the precepts of Christ go deeper to the mind and spirit require the purity of that and accordingly are back'd with spiritual promises and terrors Secondly in respect of the assistance that Christ affords toward his obedience by giving of his spirit to assist if it be not grieved and resisted our spirits in opposition to which the state under the Law having none of that strength joyned with it may justly be called the being in the flesh To which may be added that one eminent effect of the Spirits descending was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sinnes upon Repentance and in opposition to that the Law allowing no place for repentance for any presumptuous sin but inflicting present punishment on the offender that state may be fitly styled being in the flesh Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid then what the Law affordeth and the sinfulnesse of carnal acts and habits continued and indulged to and on the other side betwixt the state of a baptized Christian afforded the grace and strength of Christ and of him that makes use of that grace and leads a pure Christian life so the being ãâã ãâã ãâã ãâã ãâã in the flesh differs from living or walking ãâã ãâã ãâã ãâã ãâã after or according to the flesh and on the other side being in the Spirit or being in Christ from walking after the Spirit All which phrases are to be met with here and in the next chapter Here and ch 8. 9. we have being in the flesh and ãâã ãâã ãâã ãâã ãâã they that are after the flesh v. 5. that is under the Law not elevated above the flesh or rescued out of the power of it by Christ and c. 8. 1. walking after the flesh and so v. 4. and 12. all in the same sense for going on in a carnal course obeying and following the flesh in the lusts thereof And so c. 8. 9. being in the Spirit or having the Spirit of Christ and being in Christ Jesus v. 2. all to the same sense of having the Spirit of Christ bestowed on us which as it enableth so it obligeth us to walk and lead a Christian life and if we doe so then that is ãâã ãâã ãâã ãâã ãâã walking after the Spirit v. 1 and 4. All which must thus nicely be distinguished or else they will be apt to betray to some mistake V. 7. I had not known It is an ordinary figure to speak of other men in the first person but most frequent in blaming or noting any fault in others for then by the putting it in this disguise fastning it on ones own person it is more likely to be well taken by them to whom it belongs So saith S. Chrysostome of this Apostle ãâã ãâã ãâã ãâã ãâã when he mentions things that are any way grievous or likely to be ill taken he doth it in his own person And S. Hierome on Daniel Peccata populi enumerat personâ suâ quod Apostolum in Epistola ad Romanos facere
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. ãâã ãâã ãâã ãâã ãâã I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person ãâã ãâã ãâã ãâã ãâã Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. ãâã ãâã ãâã ãâã ãâã c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme ãâã ãâã ãâã ãâã ãâã but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes ãâã ãâã ãâã ãâã ãâã In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him ãâã âanner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and ãâã ãâã ãâã ãâã ãâã accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the ãâã ãâã ãâã ãâã ãâã I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by ãâã ãâã ãâã ãâã ãâã coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
beginning of the Decalogue Kimchi on Psal 66. 18. and Josephus concerning Antiochus's designed sacrilege ãâã ãâã ãâã ãâã ãâã to have consulted only and not acted doth not deserve punishment According to which S. Paul might well say of any Jew brought up under such Masters that he had not believed Coveting to be a sin had not the more exact consideration of the direct words of the Law assured him that it was V. 14. Sold under sin The phrase sold under sin signifies as it doth when 't is said of Ahab that he was sold to work wickedness or of the revolting Jewes 1 Mac. 1. 15. as a slave or captive sold from one Master one sin to another and so here 't is joyned with ãâã ãâã ãâã ãâã ãâã a carnal man and is farther express'd by the character of him following that the evil that he would not that he doth and the good that he would that he doth not just like that which the Poets say by way of aggravation of that wicked condition of Medea the witch ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Eurip. I understand the evils that I am about to commit but my passion overcomes my reason and of him in the Tragedy ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã I am ignorant of none of those things of which thou admonishest me but my nature or custome forces me contrary to my opinion Which is so farre from being matter of alleviation or lessening of the sin that as Euripides saith of it ãâã ãâã ãâã ãâã ãâã It is the author of the greatest evils unto men so 't is by Plutarch set down for the greatest aggravation for citing that in the Tragedy of Acreus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that 't is an evil that falls on men from God to doe evil when they see their duty he corrects it thus ãâã ãâã ãâã ãâã ãâã 't is the most bestial irrational miserable condition for a man that knowes what is best to be led by incontinency and effeminacy from it And so Xenophon from Socrates ãâã ãâã ãâã ãâã ãâã he that considers not the best things but by all means seeks the most pleasant how differs he from the foolish beasts And so Simplicius upon Epictetus c. 11. p. 74. upon occasion of those verses of Medea resolves ãâã ãâã ãâã ãâã ãâã we ought not only to think right and be affected accordingly but to conform our works to our right opinions And till we doe so the best that he can say of us is that perhaps we are ãâã ãâã ãâã ãâã ãâã beginning to learn are come as farre as the knowing of the Law which notwithstanding ãâã ãâã ãâã ãâã ãâã men sin and accuse themselves for âânning ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã for irrational affections are not presently brought within measure and proportion nor suddenly subjected to reason V. 23. Anothers law For the understanding the sense of the Apostle in this whole chapter 't is usefull to compare this passage with Gal. 5. 17. The spirit lusteth against the flesh and the flesh against the spirit c. Which is thought to be parallel and to import the same sense with this Of these two places therefore it must first be remembred that the difference which is between these Texts ariseth not from the distinction between the spirit in the one and the Law of the mind in the other nor consequently is it to be placed betwixt the lusting of the flesh against the spirit simply taken and the warring of the Law in the members against the Law in the mind as that is no more than a warre but betwixt the former simply taken or with the addition of the spirit lusting back again against the flesh or with the circumstances mentioned Gal. 5. 17. none of which imply a yielding to the lusts of the flesh and the latter taken with that addition here mentioned of bringing the man into captivity to the Law of sinne And this indeed is all the difference that can be assigned betwixt a regenerate and unregenerate man that in the one the spirit prevailes in the other the flesh is victorious that is the will of the one is led by the spirit chooses and acts the deeds of the spirit the will of God but the will of the other followes the carnal dictates ãâã ãâã ãâã ãâã ãâã performes the will of the flesh and so falls under the condemnation which belongs to such ãâã ãâã ãâã ãâã ãâã saith Dorotheus ãâã ãâã ãâã ãâã ãâã such a state is altogether subject to punishment for every sinne that is acted is under hell and ãâã ãâã ãâã ãâã ãâã they are all under hell in that they act And if it be suggested that the consequents in the place to the Galath ãâã ãâã ãâã ãâã ãâã so that what things you would ye do them not seem parallel to ãâã ãâã ãâã ãâã ãâã what I would that I do not here v. 15 19. and so neither of them signifie this carnal state to this it must be answered that these two are not parallel but on the contrary that passage ãâã ãâã ãâã ãâã ãâã what I would I do not is really equivalent with the captivation to the Law of sinne as by the whole Context appears though indeed there is some obscurity in it which till by the Context it be explained may mislead one to think otherwise The truth is evident these two things are conjoyned in both those verses what I would that do I not but what I hate that I do v. 15. and the good that I would I do not but the evil that I would not that I do v. 19. And being so conjoyned in the same person the subject of the discourse and but equivalent phrases with those other of captivation to the Law of the members and being carnal and sold under sinne the meaning must be that he neglects to doe the good that the Law of God and his own mind dictates to him and doth commit on the contrary the evill that according to his mind and the declaration of God's willin the Law he disliketh and hateth and so evidently acteth in opposition to conscience commits the sins of the flâsh willingly and knowingly non obstante the contrary dictate and solicitation of conscience But then this is much more than is contained in that lusting of the flesh against the spirit Gal. 5. styled by Nemesius ãâã ãâã ãâã ãâã ãâã c. 37. ãâã ãâã ãâã ãâã ãâã the strife of the reason and lust ãâã ãâã ãâã ãâã ãâã a dissention and emulation betwixt them For as there the flesh lusteth so the spirit lusteth too and it is not affirmed of either of them that it leads the other captive All the event that is taken notice of is ãâã ãâã ãâã ãâã ãâã that what you would that you do not which being the effect of the double ãâã ãâã ãâã ãâã ãâã or lusting must have such a sense proportioned to it as
with ãâã ãâã ãâã ãâã ãâã and when ãâã ãâã ãâã ãâã ãâã what I hate in one place is ãâã ãâã ãâã ãâã ãâã what I would not v. 16. and that again ãâã ãâã ãâã ãâã ãâã the evil that I would not v. 19. and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are directly all one 't is not imaginable how ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã what I hate I do should not be understood ãâã ãâã ãâã ãâã ãâã of doing evil this being no less than a direct contradiction to interpret ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã for that is ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if ãâã ãâã ãâã ãâã ãâã signifies ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words ãâã ãâã ãâã ãâã ãâã I do c. of meer ãâã ãâã ãâã ãâã ãâã thinking or phansying only ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents ãâã ãâã ãâã ãâã ãâã or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâtions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from ãâã acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that liveâ pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What ãâã ãâã ãâã ãâã ãâã the law of sin here signifies is discernible by the phrase immediately foregoing ãâã ãâã ãâã ãâã ãâã c. the law of ãâã spirit of life by Jesus Christ which unquestionably signifies ãâ¦ã then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact ãâã ãâã ãâã ãâã ãâã The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel ãâã ãâã ãâã ãâã ãâã say they hath mortified This those two antients presse in opposition to some ãâã ãâã ãâã ãâã ãâã evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. ãâã ãâã ãâã ãâã ãâã that which hath power to take away sin and Theophyl p. 66. ãâã ãâã ãâã ãâã ãâã an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact ãâã ãâã ãâã ãâã ãâã to the power and tyranny of it V. 3. The flesh ãâã ãâã ãâã ãâã ãâã the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the ãâã ãâã ãâã ãâã ãâã notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the ãâã ãâã ãâã ãâã ãâã minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but ãâã ãâã ãâã ãâã ãâã through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word ãâã ãâã ãâã ãâã ãâã is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from ãâã ãâã ãâã ãâã ãâã meet or right as ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã an ordinance or decree are from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã being pleased or thinking good It is answerable to the Hebrew ãâã ãâã ãâã ãâã ãâã Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.
and so what they did in that kind they did not willingly as 't is here said but in obedience to this ãâã ãâã ãâã ãâã ãâã that is the Devil that had gotten such authority among them and kept them in this ãâã ãâã ãâã ãâã ãâã slavery or servitude of corruption doing it in obedience to his commands Thus doth Eusebius l. 4. c. ãâã ãâã ãâã ãâã ãâã tell us of Carpocrates that it was his avow'd doctrine that there was no other way of escaping or appeasing the ãâã ãâã ãâã ãâã ãâã worldly princes as they called them but by paying them their dues by all their ãâã ãâã ãâã ãâã ãâã unnatural filthinesse And we know 't was most ordinary among the heathen to have sacrificing of men and devoting them prescribed ad pacanda numina to appease those false gods Thus are men said to be caught and held in the snare of the Devill and ãâã ãâã ãâã ãâã ãâã taken alive or captive by him 2 Tim. 2. 26. which concludes them in the state of slaves and servants forever after till by repentance and reformation they get out of it And there is no circumstance in the whole Context that renders this improbable to be the meaning of it but on the contrary this subjection from whence they hope to be delivered is opposed to that freedome which Christ gives and that is from the hands of enemies Luk. 1. 74. that is from Satan c. who may therefore be resolved to be the ãâã ãâã ãâã ãâã ãâã he that subjected them That which hath enclined interpreters to apply it to God is first the ãâã ãâã ãâã ãâã ãâã in hope which followes it being not imaginable that the Devill should subject them thus in hope c. But that seems to be a mistake the ãâã ãâã ãâã ãâã ãâã in hope belonging to the end of the former verse ãâã ãâã ãâã ãâã ãâã waites in hope all the rest of the 20 th v. being read in a parenthesis as the reason of their waiting v. 19. Secondly the resolving that ãâã ãâã ãâã ãâã ãâã creature signifies the other creatures of God beside man but that hath been shewed to be a mistake also Noted Ib. Vanity ãâã ãâã ãâã ãâã ãâã vanity hath a double notion one as it referres to the heathen Idols which being ãâã ãâã ãâã ãâã ãâã nothings are called ãâã ãâã ãâã ãâã ãâã vaine or vanities Act. 14. 14. and so vanity here is all their ignorant filthy Idol-worship and so 't is Eph. 4. 17. where he warneth them not to walk as the rest of the Gentiles do in the vanity of their own minde and so ãâã ãâã ãâã ãâã ãâã they grew vain Rom. 1. 21. and ãâã ãâã ãâã ãâã ãâã vaine by nature in the Book of Wisdome speaking of that popular custome of Idolatry that had generally over-run them all and so 2 Pet. 2. 18. Another notion of the word there is as it is rendred by Hesychius ãâã ãâã ãâã ãâã ãâã wretched miserable And both these may seem to be here put together as the course of the Gentiles was an idolatrous villanous and withall an unhappy wretched course to which the Devill had brought them and God in his just judgements had delivered them up for their despising the light of nature of which some of them were so sensible viz. those that by study of Philosophy or travail into Aegypt where they might hear of the worship of the true God came to any knowledge of the truth that they express'd their dislike of their own wayes and their desires to be rid of these so great burthens that thus press'd down their Soules Thus did Porphyrie and others lament the impurities of their natures which they found within themselves and set up a speciall project and pursuit of ãâã ãâã ãâã ãâã ãâã purgatives and when other helps failed made use of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã magick and sorcery to that end consulted with the Devill to help to make them pure and this as discerning this want of purity to be utterly destructive of that true happiness which as rationall creatures they could not but seek after And in this respect it is that here 't is said of these heathens that they were thus subjected not willingly but through Satan's malice and God's just judgements upon them and yet had some kinde of dark hope that they should have some means allow'd of rescuing them and so did in a manner expect Christ and waite for a reversion of the Gospell when the Jewes had done with it and so as 't is observable in the Acts when he was preach'd unto them and the Jewes together did more readily and universally receive him then the Jewes did V. 21. Corruption ãâã ãâã ãâã ãâã ãâã signifies sometimes those abominable unnaturall uncleannesses which the Gentiles were guilty of ãâã ãâã ãâã ãâã ãâã 2 Pet. 1. 4. the corruption through lust which was in the world the unnaturall lusts among the Gentiles and Gnosticks So again 2 Pet. 2. 12. ãâã ãâã ãâã ãâã ãâã made to corrupt or good for nothing but to corrupt others an expression of ãâã ãâã ãâã ãâã ãâã unnaturall irrationall creatures and again in the end of the verse ãâã ãâã ãâã ãâã ãâã in their corruption which what it signifies may be guess'd by the luxury and licentiousness that followes v. 13. and ãâã ãâã ãâã ãâã ãâã living luxuriously in their deceits or hereticall Gnostick practices so again ãâã ãâã ãâã ãâã ãâã v. 19. servants of corruption answerable to ãâã ãâã ãâã ãâã ãâã here the servitude of corruption in the same sense clearly and this very agreeable to Deut. 4. 16. lest you corrupt your selves c. So Wisd 14. 12. having said that the devising of Idols is the beginning of fornication he adds that the invention of them is ãâã ãâã ãâã ãâã ãâã the corrupting of life And in Philo de special leg praec 7. we have ãâã ãâã ãâã ãâã ãâã corruption fornication adultery severall branches of sinne against that law See Note on 2 Pet. 1. b. and c. 2. b. and Col. 2. h. V. 23. Adoption ãâã ãâã ãâã ãâã ãâã adoption signifies the assuming those into the number of children which are not so naturally In the 15. v. it is set opposite to ãâã ãâã ãâã ãâã ãâã servitude and v. 21. it is called ãâã ãâã ãâã ãâã ãâã the liberty of the sonnes of God for they that are adopted if they were servants before are made free men and sonnes together and so here it may signifie the change of state from servitude to son-ship and because it is spoken of in this verse as a thing not yet had but expected by Saint Paul and such as he those that had the first-fruits of the spirit that is had received the Gospell and believed in Christ and so were already Sonnes of God received into his family by adoption therefore it must here be taken in some other notion different from that which is
that notion of life that is for repentance and reformation So perhaps ãâã ãâã ãâã ãâã ãâã 2 Cor. 7. 10. will denote such a repentance or change that proceeds to escaping out of and forsaking the sins of the former life So 2 Pet. 3. 15. where he bids them count that the longanimity of God is ãâã ãâã ãâã ãâã ãâã salvation that is that God's deferring the punishment of the Jews so long after the crucifying of Christ was on purpose that by the preaching of the Apostles over all the cities of Jewry they might yet timely return and repent and believe on him and so escape in that great approaching destruction Yet this still not excluding but including also the reward of our faith the eternall blisse in heaven Of another acception of ãâã ãâã ãâã ãâã ãâã see Note on c. 13. c. V. 5. Doth these things These things signifie the severall branches of the Judaicall Law which being required by Moses under severe penalties of excision to those that contemned or despised them and all the promises of long life in Canaan depending on the observance of them and the Law affording no place of repentance or pardon for any presumptuous sinne committed against that Law it is from thence consequent that he that lives not in all those commands to doe them could not have life by them even that temporall life or what ever else were typically contained or included in that And accordingly Saint Paul concludes Gal. 3. 10. that there was no life to be had by the Law and indeed nothing but a curse for that it was also written Deut. 27. 26. Cursed is every one that continues not in all things that are written in the book of the Law to doe them and only he that doth them shall live in them v. 12. All this while supposing that no man did all his life thus doe or continue so as not to incurre this curse And herein doth the difference of the Law and the Gospell consist that the Law promises life only upon doing all that was required of them to doe and pronounced a curse to them that did not continue in all he that wilfully offended in one was guilty of all that is was involved as irreversibly under the curse for thaâ one breach according to that covenant as if he had broken all and repentance or reformation would not relieve him But now under the Gospell the condition was changed first many things were not required at all now which were then enacted under the highest penalty as Circumcision c. onely the inward purity is now called for which had been always typified by that secondly place was allowed for repentance and by the satisfaction of Christ sure mercy and pardon for the sinner whatsoever his sinnes were upon his return to new life and for frailties and weaknesâes for which onely there were sacrifices admitted under the Law now there was without those sacrifices free pardon to be had for all those that sincerely obey'd Christ and laid hold on his sacrifice for their expiation And so faith is said to be the condition of our Justification and not the doing these things the law of faith not of workes that by which the Christian must live V. 6. Bring Christ down The two phrases here used of going up to heaven or descending into the deep or abysse are certainly proverbial phrases to signifie the doing or attempting to doe some hard impossible thing and consequently to say in the heart Who shall do this is to be prescribed some hard impossible task that neither by our selves nor by any body else we know how to set about as they that are at their wits end know not which way to turn themselves are wont to cry out or say within themselves Who shall doe it for them These phrases had been of old used by Moses in this sense Deut. 30 12. For this commandment which I command thee this day is not hidden from thee neither is it farre off It is not in heaven that thou shouldst say Who shall goe up for us to heaven and bring it unto us that we may see it and doe it Neither is it beyond the sea that thou shouldst say Who shall goe over the sea for us and bring it unto us c. Which words being used by Moses to expresse the easiness and readiness of the way which the Jewes had to know their duty and to perform it are here by the Apostle accommodated to express the easiness of the Gospel condition above that of the Mosaical Law The righteousness which is of faith saith thus that is this is the style or language of the Evangelical law the law of faith v. 8. Say not in thy heart that is the Christian hath no need to say or think within himself Who shall goe up to heaven that is that he hath any weighty impossible condition required of him This part of the words of Moses the Apostle as in a parenthesis applies to one of the most difficult things on which our salvation depends viz. Christs coming down from heaven to earth This indeed if it were required of us to contribute any thing toward it would be a weighty task for us but when Christ hath himself done it for us without any contribution of ours this is an evidence of the easiness of the Christians task As for the second part of the words in Moses the Apostle reads them with some change not ãâã ãâã ãâã ãâã ãâã over the sea as the Septuagint now reads it but ãâã ãâã ãâã ãâã ãâã who shall goe down into the abysse which variety of readings may possibly be reconciled by the various signification and use of the Hebrew propositions And accordingly that which is here used by S. Paul will be found to agree to the paraphrase which we have in the Jerusalem-Targum in these words Vtinam esset nobis aliquis Propheta Jonae similis qui in profundum maris magni descenderet Would we had some Prophet like Jonas that might descend into the deep of the great sea and bring it up to us And this seems to be the ground of S. Paul's application which here followes that is to bring Christ from the dead that descending of Jonah into the deep being devoured first and then vomited up by the whale on drie land being by Christ himself made the presignification of his death and resurrection And so this again will be the meaning of the second part of the speech one style or language of the Gospel The resurrection of Christ from the dead the great ingredient in our Christian religion and which tends so much to our Justification c. 4. 25. is that to which we contributed nothing our selves but was wrought for us by the power of Christ And as it followes here v. 9. our believing it now it is done and abundantly testified to us is the great fundamental act of faith required of us and that is no very weighty
ãâã ãâã ãâã ãâã Dost thou believe I doe believe This interpretation of some learned men depends upon a presumption that ãâã ãâã ãâã ãâã ãâã is an answer not a question the pretense of which is because ãâã ãâã ãâã ãâã ãâã is rendred by the Glossary promitto spondeo and ãâã ãâã ãâã ãâã ãâã stipulor which indeed will reasonably be admitted by a Metonymie as in Seneca de beneficiis interrogatio is used for stipulatio and so it may be appliable here because he that thus comes to God or any to desire directions or counsel from him is presumed to promise on his part to perform what shall be required of him But then still this sponsio is not an answer but rather a question the answer being responsio a return to this sponsio that is an agreement between parties ãâã ãâã ãâã ãâã ãâã in Theophilus whereas ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã is generally the question and it is not any more according to analogie that it should be the answer then that the Latine inquiro or interrogo should be the answering of a question which we know is only the asking of it It may I suppose more regularly be rendred the question or addresse of a good conscience to God as enquiring signifies in our present notion consulting with seeking to asking counsel of God as in Dorotheus ãâã ãâã ãâã ãâã ãâã I never permitted my own conceit to perswade me without asking some others counsel and ãâã ãâã ãâã ãâã ãâã be carefull to ask others counsell and not to be directed by your selves when the true penitent believer comes to God as to the oracle to enquire of him for the whole future life with a Lord what wilt thou have me to doe or Good master what shall I doe to inherit eternal life applying himself to God for his directions of all his future actions and that with a sincere upright conscience resolving firmly to doe what is there required of him which resolution of universal sincere obedience is that which is there set opposite to the ãâã ãâã ãâã ãâã ãâã the washing of the flesh ãâã ãâã ãâã ãâã ãâã the rinsing of sullages with the water which is but the ceremony that signified that other and was not to be thought to avail any but those that performed what was signified by it any more then the circumcision of a Jew without the inward purity According to this it is that as Tertullian calls Baptisme sponsio salutis an undertaking of salvation that is of the way laid down by God to it l. de Bapt. and l. de Resurr Carnis Anima non lavatione sed responsione I suppose again it should be read sponsione sancitur the soul receives its sanction not by washing but by undertaking for that is the meaning of sponsio and accordingly sponsores and susceptores are all one so Cyprian expressly calls it interrogatio Baptismi Ep. 76 and 80. the asking or inquiring of Baptisme And this is indeed the peculiar nature of Baptisme the ceremony of the Christians Proselytisme his initiation and admission into Christs family which is according to the nature of the word ãâã ãâã ãâã ãâã ãâã his coming unto God as a disciple and accordingly it is ãâã ãâã ãâã ãâã ãâã Mat. 28. 19. make disciples baptizing Baptisme is the ceremony of their entrance on discipleship CHAP. XI 1. I Say then Hath God cast away his people God forbid For I also am an Israelite of the seed of Abraham of the tribe of Benjamin Paraphrase 1. Here it will be objected again that by this it seems to be concluded that then God hath utterly cast off the Jewes his antient people having cast them off from the preaching of the Gospel To this I answer that the objection is utterly causlesse and groundlesse for that the Jewes are not utterly cast off I my self am a visible example who had not only the Gospel revealed to me from heaven by Christ but am employed as an Apostle to preach to others who yet am an Israelite as lineally descended from Abraham by Benjamin as any can be supposed to be 2. God hath not cast away his people which he foreknew Wot yet not what the Scripture saith of Elias how he note a maketh intercession to God against Israel saying Paraphrase 2. God hath according to his threats Deut. 29. 28. cast off the rebellious Israelites but those whom he did foresee to be such whom he might according to the rules which in the Gospel he hath prescribed approve and love his honest faithfull servants that have any kind of probity in them those sheep that hear his voice he hath not now cast off or pass'd any decree against them Of which kind though they seem but few yet are there not so few In like manner as in the story of Elias 1 Kin. 19. 10. when he comes to God and complains of the wickedness of that people their murthering God's prophets and throwing down his altars then built by pious men of the ten Tribes to serve God with when they were not permitted to go to Jerusalem in which case the prohibition of building private altars is by the learned Jews said to have ceased and doing it in so universal a style as if he were the one only pious man left in the land and that that was the reason that they now plotted and attempted to kill him also 3. Lord they have killed thy prophets and digged down thine altars and I am left alone and they seek my life 4. But what saith the answer of God unto him I have reserved to my self seven thousand men who have not bowed the knee to the image of Baal Paraphrase 4. To this complaint he receives answer by the voice from heaven 1 Kin. 19. 12. in these words I have reserved or left for my self out of that deluge of sin wherein the ten Tribes are involved or as the Hebrew may be rendred I will reserve a remnant of seven thousand men which have not or shall not bow the knee to Baal as there were some that observed the Law and so were exempt from the destruction wrought on the Jews by Nebuchadnezzar Ezek. 9. 4. 5. Even so then at this present time also there is a remnant according to the election of grace Paraphrase 5. So at this season some though a few in proportion have been preserved such as according to the rules of the Gospel God hath determined to receive humble obedient servants of his which have readily received the faith of Christ answerable to those v. 4. that bowed not the knee to Baal and from their former sins did now on Christs call turn to him and so were capable of that justification brought in by Christ which consisting in pardon of sins to all penitent believers and not in rewarding of works belongs to those which thus return to him See note on 1 Pet. 2. 6. 6. And if by grace then it is no more
all the corruptions crept in among you 13. Let us walk honestly as in the day not in note e rioting and drunkennesse not in chambering and wantonnesse not in strife and envying Paraphrase 13. And particularly let chastity and all manner of purity contrary to the night-works or deeds of darknesse and secrecy be most carefully preserved in all kinds and think it not tolerable to go on as they would have you and tell you it may lawfully be done by you either in revellings and pursuits of lusts or in sins of luxury and excesse apt to hinder your watchfulnesse see Lu. 21. 34. or in venery men with women in unlawfull embraces or in lasciviousnesse against the laws and differences of sexes see note on 1 Pet. 4. d. or any of those other sins so familiar among the Gnosticks or finally in factions divisions contentions hating and persecuting your fellow Christians as the Gnosticks and Judaizers doe 14. But put ye on the Lord Jesus Christ and make no provision for the flesh to fulfill the lusts thereof Paraphrase 14. But set your selves to the practice of all Christian purity and do not entertain your selves with carnall sensuall designes such as the divinity of the Gnosticks is too full of which tends to the advancing of lusts of all kinds and nothing else Annotations on Chap. XIII V. 1. Higher powers What ãâã ãâã ãâã ãâã ãâã power here signifies will appear sufficiently by the ãâã ãâã ãâã ãâã ãâã for the Rulers c. v. 3. for the ãâã ãâã ãâã ãâã ãâã for being a rationall or causall particle applies the speech to that which had gone before and so expresses the ãâã ãâã ãâã ãâã ãâã powers v. 1. to be the ãâã ãâã ãâã ãâã ãâã rulers v. 3. and so again the annexing of ãâã ãâã ãâã ãâã ãâã power v. 3. doth confirm the same Nor indeed can the power abstracted from the person of the magistrate be able to doe what is here said of ãâã ãâã ãâã ãâã ãâã viz. commend or encourage v. 3. avenge and punish v. 4. And the matter is clear for v. 3. ãâã ãâã ãâã ãâã ãâã the powers being feared is all one with ãâã ãâã ãâã ãâã ãâã the rulers are a fear or terror in the beginning of the verse and v. 4. immediately upon the mention of the power and the praise which they that doe well shall have ãâã ãâã ãâã ãâã ãâã v. 3. from the power it is added ãâã ãâã ãâã ãâã ãâã For he that must needs be the person of the magistrate is a minister of God to thee for good and He bears not the sword in vain or for no end for he is the minister of God an avenger of wrath c. Thus is ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã used Lu. 12. 11. when the disciples are said to be brought before principalities and powers that is without question princes and men in authority and so are ãâã ãâã ãâã ãâã ãâã dominions 2 Pet. 2. 10. all that are in authority and so in this Epist c. 8. 38. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã principalities and powers are certainly persons heathen magistrates who persecute Christians and so Ephes 3. 11. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are persons to whom somewhat was to be made known And so Col. 1. 16 2. 15 22. where ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are joyned with Angels and all said to be made subject to Christ And that it may not seem strange that the word ãâã ãâã ãâã ãâã ãâã power should be set to note a person it will be worth observing not only that the Latine magistratus which signifies magistracy signifies the person of the magistrate also and is most commonly so used not for the power but for the person invested with that power but which is punctually for the point in hand that the Latine Potestas which is directly answerable to the Greek ãâã ãâã ãâã ãâã ãâã signifies a ruler or Governour in good and ancient authors as in Juvenal Sat. 10. speaking of the unfortunate end of Sejanus after all his greatnesse he asks Hujus qui trahitur praetextam sumere mavis An Fidenorum Gabiorúmque esse Potestas which had you rather chuse to succeed Sejanus that was thus used that is have that great preferment and dâgnity of his assumed by the Emperor of Rome into the participation of his supremacy and pay so dear for it or else to be quietly and peaceably the power that is ruler or governour of those mean people the Fideni or Gabii Then for the word which is here added to ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that that is to be rendred the supreme not the higher powers will appear not onely by comparing it with 1 Pet. 2. 13. where the ãâã ãâã ãâã ãâã ãâã King or Emperour is the ãâã ãâã ãâã ãâã ãâã supreme and all others said to be sent by him he having his commission from God as here also 't is said in the end of this v. 1. and all others are not from God immediately but from him but also by the nature and use of the word the nature of it confining it to those that are over and not under others and so in Simplicius upon Epictetus p. 2. 14 ãâã ãâã ãâã ãâã ãâã the first causes and ãâã ãâã ãâã ãâã ãâã which must therefore be rendred supreme are joyned together and said to be all one with ãâã ãâã ãâã ãâã ãâã the exempt absolute independent principles viz. the gods saith he or in his stile the ãâã ãâã ãâã ãâã ãâã to whom worship is due and so in proportion speaking here of men it must belong to the supreme in any kingdome who as he is ãâã ãâã ãâã ãâã ãâã first so is he ãâã ãâã ãâã ãâã ãâã exempt and ãâã ãâã ãâã ãâã ãâã not accountable to any man or men upno earth and for the use of it beside that which hath already been said it may be observed that Gen. 49. 3. in the description of that condition which had belonged to Reuben if he had not forfeited it by his primogeniture viz. that he should have been the King as upon his sin Judah was it is said of him that he was ãâã ãâã ãâã ãâã ãâã the excellence of principality and the excellence of power that is the excellent principality and excellent power which seems to me to be the very phrase here used of ãâã ãâã ãâã ãâã ãâã and is there spoken personally of that elder brother V. 2. Damnation The word ãâã ãâã ãâã ãâã ãâã according to 't is literal importance signifies judgment and no more and is applied to humane judgments sometimes either going to law contentiones in foro 1 Cor. 6. 7. or else sentences of temporal punishments on malefactors So Lu. 23. 40. where one thief saith to the other ãâã ãâã ãâã ãâã ãâã thou art in the same judgment or
sentence of death capital punishment called ãâã ãâã ãâã ãâã ãâã c. 24. 20. judgment of death temporal Otherwhere it as clearly signifies divine and that eternal punishment as Act. 24. 25. ãâã ãâã ãâã ãâã ãâã judgment to come that is certainly at the end of the world at the day of doom and so Rom. 2. 2. ãâã ãâã ãâã ãâã ãâã the judgment of God and so again v. 3. which v. 5. is explained to be wrath or punishment against the day of wrath so Heb. 6. 2. ãâã ãâã ãâã ãâã ãâã eternal judgment joyned with the resurrection of the dead So Mat. 23. 14. and Mar. 12. 40. Lu. 20. 47. ãâã ãâã ãâã ãâã ãâã more abundant judgment which they should receive in another world when this world affords none for their Hypocrisies and Rom. 3. 8. ãâã ãâã ãâã ãâã ãâã whose judgment or punishment eternal is just and 2 Pet. 2. 3. ãâã ãâã ãâã ãâã ãâã whose judgment that is destruction temporal here by the hand of God preparatory and prooemial to eternal lingreth not as appears by the next words whose destruction sleepeth not So 1 Tim. 3. 6. ãâã ãâã ãâã ãâã ãâã the condemnation of the devil that sentence that befell Lucifer for his pride presently after his creation and so may befall the novice lifted up with pride there And therefore Hesychius from the more general usage renders it ãâã ãâã ãâã ãâã ãâã God's retribution or payment or rendring according to works which is sure his eternal punishment Three places there are which belong certainly to this sense which yet have been question'd by some men and denied to doe so First this in this place They that resist that is by force or violence oppose the supreme power ãâã ãâã ãâã ãâã ãâã shall receive judgment to themselves That this signifies temporal punishment which the magistrate may inflict and no more they think appears by the following words for rulers are a terror to evil works But if that argument were of force it would conclude also that no more but temporal punishment belonged to any other crime which was punishable by the magistrate for of him it is said that he is ãâã ãâã ãâã ãâã ãâã the minister or officer of God his executioner for wrath that is punishment temporal to him indefinitly that doth evil that is every visible malefactor And so if this would conclude for the resister or rebell it would also be priviledge or protection to all other sins which the magistrate is wont to punish the chief the murtherer c. he that were hanged should not for that be damned whatever his crime were And 2 dly if that resister should escape the hand of justice here by flight c. or if he should prosper in his rebellion so that the magistrate should not be able to punish him or yet farther so as to get into the throne what judgment or punishment is that man likely to receive if the ãâã ãâã ãâã ãâã ãâã or judgment here signifie none but the magistrates wrath or punishment 3 dly 'T is here v. 5. concluded from hence Wherefore ye must be subject not only for wrath but also for conscience sake where wrath signifying temporal punishment v. 4. if that were all that were meant by ãâã ãâã ãâã ãâã ãâã then could it not be true much lesse concluded from hence that men must be subject not onely for wrath Certainly he that resists is not subject ãâã ãâã ãâã ãâã ãâã is all one with ãâã ãâã ãâã ãâã ãâã and both directly contrary to ãâã ãâã ãâã ãâã ãâã being subject v. 3 5. and therefore if we must be subject not onely for wrath as that signifies temporal punishment then he that resists shall receive more then wrath as that signifies temporal punishment viz. ãâã ãâã ãâã ãâã ãâã eternal judgment or condemnation which must be the importance of ãâã ãâã ãâã ãâã ãâã but also for conscience sake viz. that if he doe it not it will be sinne to him wound his conscience and so binde over to that punishment that belongs to an accusing conscience or the breach of that divine law which is the rule of conscience the command of obedience v. 1. to a damning sinne if it be not timely repented of The second place thus doubted of is 1 Cor. 11. 29. He that eateth and drinketh unworthily eateth and drinketh ãâã ãâã ãâã ãâã ãâã judgement to himself That it doth not there signifie damnation is attempted to be proved by 3. arguments 1. by that which followes v. 30. For this cause many are weak and sickly among you and many sleep which belonging only to temporal punishment is conceived to be the periphrasis of ãâã ãâã ãâã ãâã ãâã judgment precedent and consequently that that is so also 2 dly Because the Apostle speaks there of any one single act of this sinne which being not an habit or custome the objectors conceive not to be actually damning under the second covenant 3 dly Because v. 32. 't is said When we are judged we are chastened of the Lord that we should not be condemned c. To the first of these the answer is clear 1. that sicknesse and death though they be temporal punishments are yet divine inflicted by the hand of God not of the magistrate and 't is acknowledged that it doth seldome signifie eternal punishment exclusively to God's temporal punishments but eternal and sometimes temporal too as was said of 2 Pet. 2. 3. or eternal if he repent not and perhaps temporal if he doe or to bring him to repentance 2 dly that these temporal doe not exclude eternal punishments they may be sick and die and be damn'd also or else some being reformed by these temporal chastisements others may be damn'd also that doe not reform and that this is just with God and the meaning of ãâã ãâã ãâã ãâã ãâã there appears v. 27. which is parallel to v. 29. whosoever shall eat or drink unworthily shall be guilty of the body and blood of the Lord that is shall be thought guilty of the greatest violation of Christ to profane and tread under feet his body and blood To the second it need not here be disputed whether one act of mortal or wilfull sin bring damnation it being as much to the present purpose that customary or frequent sinning doth for whatever mercy may belong to him that commits only one act yet if he that customarily or frequently doth it incurre damnation this will be the Apostles meaning by ãâã ãâã ãâã ãâã ãâã there who speaks indefinitely of the sinne as when he saith the drunkard or adulterer shall not inherit the kingdome of God and descends not to that minuter consideration what 't is that contracts the guilt of that sin As for the third objection 't is an evident confirmation of this rendring for if those that were sick c. were chastned of the Lord that they should not be condemned then sure if they had not been so chastned or not reformed by that chastning they
Christianity Accordingly though it be here applyed to another matter yet in the same notion it is a going lesse or an inferiour degree which in respect of that which is to be expected of the higher proficients in Christianity is a defect or failing a low pitch for any Christian but not such as can absolutely and universally be counted a sin as not being against any precept Contending or going to law for light inconsiderable matters is forbidden by Christ Mat. 5. 40. but not absolutely all contending for the recovering or defending ones own when the matter is of weight or importance Onely they that have gotten a superiority and contempt of the world they will goe higher then that strict precept and rather endure considerable losses then engage themselves in such disquiets of minde and turmoiles as such contentions use to bring with them and to this is to be applyed that which here followes in this place why doe ye not rather suffer injury and defraudation that is it is more Christian and excellent to doe so And in this respect or comparatively to this higher vertue the going to law at all though it be not a sin ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã yet it is ãâã ãâã ãâã ãâã ãâã a dimânution a lesse âegree of Christian perfection and that is all that is meant in this place As for the word ãâã ãâã ãâã ãâã ãâã although that be left out in the Kings MS. which reads ãâã ãâã ãâã ãâã ãâã it is a diminution for you yet it may be well retained and note that this defect was universall among them See Note on c. 5. a. CHAP. VII 1. NOw concerning the things whereof ye wrote unto me It is good for a man not to touch a woman Paraphrase 1. Now in answer to that particular in your letter which on occasion of the Gnostick doctrine of marriage being from the devill c. seems with some reason to preferre single life before marriage I thus far acknowledge that for them that can live chaste and pure without marrying it is better or more commendable that they doe so 2. Neverthelesse to avoid fornication let every man have his own wife and let every woman have her own husband Paraphrase 2. But for the avoiding of all kindes of uncleannesse or pollution it is generally most safe and fit that men and women should betake themselves to the conjugall state 3. Let the husband render unto the wife note a due benevolence and likewise also the wife unto the husband Paraphrase 3. All acts of conjugal love 4. The wife hath not power of her own body but the husband and likewise also the husband hath not power of his own body but the wife 5. Defraud you not one the other except it be with consent for a time that ye may give your selves to fasting and prayer and come together again that Satan tempt you not note b for your incontinency Paraphrase 5. By mutuall consent for some time particularly that ye may have a vacancy for duties of devotion fasting c. wherein it was usual to abstain from those things which are lawfully enjoyed at other times see note on Mat. 6. h. which being past ye may then take care to prevent those dangers that may attend long abstinencies for want of strength to resist those temptations that Satan may take advantage to present to you or cast in your way 6. But I speak this by note c permission and not of commandment Paraphrase 6. What I thus say v. 2 3 4 5. I say onely by way of counsel what appears to me to be best for men generally speaking all being not able to contain but herein I am farre from laying any precept on any to marry 7. For I would that all men were even as I my self but every man hath his proper gift of God one after this manner and another after that Paraphrase 7. For I would rather desire or advise all men to continue unmarried as I doe but that will not I suppose be best for every one because every one is not fitly qualified with the gift of continence to undertake that more honorable pitch and such a man may have some other speciall excellence whereby to glorifie God 8. I say therefore to the unmarried and widows It is good for them if they abide even as I. Paraphrase 8. It is more worthy their designe and endeavour either to live unmarried or when the wife is dead to abstain from second marriages for which ye have me for your example 9. But if they cannot contain let them marry for it is better to marry then to burn Paraphrase 9. But if they have not that experience of their own strength and ability to abstain and preserve chastity which may encourage them to this let them marry in God's name It is infinitely better to doe so and preserve conjugall chastity then by rejecting the use of that remedy to be enflamed with burning vehement desires perhaps to break out into unnaturall practices see Rom. 1. 27. Jude 11. 10. And unto the married I command yet not I but the Lord Let not the wife depart from her husband Paraphrase 10. But to them that are married 't is not my caution or commandement but Christ's that the woman be not separated from her husband 11. But and if she depart let her remain unmarried or be reconciled to her husband and let not the husband put away his wife Paraphrase 11. Or if upon just cause that is in case of fornication she be put away from her husband let her either remain single or use means to gain the pardon and affection of her husband again and for the husband let not him in any case but that wherein Christ allowes it the case of fornication put away his wife 12. But to the rest speak I not the Lord If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away Paraphrase 12. But in answer to the other parts of your letter ver 1 6 8 10. or For other 13. And the woman which hath an husband that believeth not and if he be pleased to dwell with her let her not leave him Paraphrase 13. And so in like manner for the Christian wife that is married to an Infidel if he be willing to live with her let her by no means separate from him 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband note d else were your children unclean but now are they holy Paraphrase 14. And beside the prohibition of Christ which obliges to this other advantages there are worth considering For it sometimes hath come to passe and there is great reason to hope it that the heathen husband may be converted by the Christian wife living with him and so the wife by the husband and this one
giving sound whether pipe or harpe except they give a distinction in the sounds how shall it be known what is piped or harped Paraphrase 7. This you may discern by an ordinary similitude for when sounds are made by instruments unlesse those sounds are set to some tune no man can tell what to make of it 8. For if the trumpet give an uncertain sound who shall prepare himself to the battail Paraphrase 8. And particulârly the trumpet which is used to sound alarmes doth so by a particular distinct sound and if that be not sounded no man that hears a trumpet will think himself bound to make ready 9. So likewise you except ye utter by the tongue words easie to be understood how shall it be known what is spoken for ye shall speak into the aire Paraphrase 9. So if you that have the gift of strange languages doe not by that means speak that which the Auditors may understand for to that end sure were those languages given that you might speak to every one in his own language Act. 2. 6. how shall any man be the better for your languages your words shall be poured out into the aire unprofitably 10. There are it may be so many kindes of voices in the world and none of them are without signification Paraphrase 10. There are for example seventy languages and every nation speaks some or other and understands that but ordinarily no other 11. Therefore if I know not the meaning of the voice I shall be unto him that speaketh a Barbarian and he that speaketh shall be a Barbarian unto me Paraphrase 11. And therefore if he that hath all these languages speak to me in any but that which I understand he speaks to no more purpose to me and I receive no more advantage from him then if a couple of men of severall countreys should talk one to another and neither understand a word of the other 12. Even so ye for asmuch as ye are zealous of spirituall gifts seek that ye may excell to the edifying of the Church Paraphrase 12. So ye also seeing ye would fain have some of those extraordinary gifts of the Spirit see note on Lu. 9. e seek those gifts especially by which the Church may receive edification and advantage that so you may doe somewhat more then ordinary and of that sort is prophesying 13. Wherefore let him that speaketh in an unknown tongue pray that he may interpret Paraphrase 13. And in stead of amazing people with strange languages which they understand not let him pray to God for the gift of expounding strange languages that he may help others to understand them that speak thus 14. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitfull Paraphrase 14. For if by that gift of tongues I pray in an unknown language my gift or the gift of tongues which is given me prayes but my understanding lies idle see note on Lu. 9. e. does no body else any good I make use of my gift of tongues which I my self understand but I make no use of that understanding of mine to make others doe so too 15. What is it then I will pray with the spirit and I will pray with the understanding also I will sing with the spirit and I will sing with the understanding also Paraphrase 15. What then is it that is most desirable Why that if in praying I make use of the gift of tongues which is intelligible to my self I pray also by my understanding so as he that hath not the gift of tongues is wont to pray that so my understanding my be usefull to others and help them to understand also and so likewise that I may make use of the gift of tongues in singing Psalms and sing also by my understanding so as he that hath not those extraordinary gifts is wont to sing that is so as shall be intelligible to-others 16. Else when thou shalt blesse with the spirit how shall he that occupyeth the room of the unlearned say note a Amen at thy giving of thanks seeing he understandeth not what thou sayest Paraphrase 16. For if thou administer the Sacrament in an unknown tongue how shall the people that receive say Amen at thy administring of it when they understand thee not 17. For thou verily givest thanks well but the other is not edified Paraphrase 17. And in that case how well soever that be done which thou dost yet 't is clear 't is not for the advantage of others or benefit of the Church 18. I thank my God I speak with tongues more then you all Paraphrase 18. I have the gift of tongues more then any of you hath it 19. Yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also then ten thousand words in an unknown tongue Paraphrase 19. But for the benefit oâ others t were much better that I spake though never so little from my own understanding so as he that hath not the gift of tongues is wont to speak so that others may understand and be instructed by me then never so much by the gift of tongues when no man knows what I say 20. Brethren be not children in understanding howbeit in malice be ye children but in understanding be men Paraphrase 20. Brethren 't is a piteous thing to be thus childishly affected see note on Lu. 1. 5. to brag or boast of uselesse gainlesse things such as is speaking what no man understands In respect of sin be as like children that is as innocent as you will but be more mature and manly in your affections 21. In the Law it is written With men of other tongues and other lips will I speak unto this people and yet for all that will they not hear me saith the Lord. Paraphrase 21. In the old Testament in the prophecy of Isaiah c. 28. 11. 't is mention'd as a miracle shewed to the people that God would send prophets to them in languages which they understood not and yet that this so great a miracle should not work on them 22. Wherefore tongues are for a sign not to them that believe but to them that believe not but prophesying serveth not for them that believe not but for them which believe Paraphrase 22. By which it appears that the use of the gift of tongues is principally as a miracle and that for the converting of unbelievers but interpreting of Scriptures and teaching Christian doctrines is that that is most proper for believers 23. If therefore the whole Church be come together into some place and all speak with tongues and there come in those that are unlearned or unbelievers will they not say that ye are mad Paraphrase 23. If therefore in a society of Christians and none else all that speak shall speak strange languages what will an ordinary man or an unbeliever think or
eares of wheat and proportionably from other seeds according to the property of each 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds Paraphrase 39. And as it is among us one sort of flesh differs very much from another so much more a body of a man here on earth may differ in qualities from a glorified body in heaven 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terrestrial is another 41. There is one glory of the sun another of the moon and another glory of the starres for one starre differeth from another starre in glory 42. So also is the resurrection of the dead it is sown in corruption it is raised in incorruption Paraphrase 40 41 42. Two things are observable in the resurrection 1. the improvement of all mens estate who have their part in the resurrection of the just above that which here they enjoy 2. the severall degrees of glory that they then shall have one above another For as heavenly bodies are more glorious then earthly and one heavenly then another so is it in the resurrection And for the first of these which is the chief matter of present consideration the bodies that rise differ from those that died the state of the resurrection differs from that of this life that which was here was a corruptible body that which rises an incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weaknesse it is raised in power Paraphrase 43. The body here hath some dishonourable deformed parts c. 12. 3. others weak and feeble subject to or decayed by diseases and age but the future body is quite contrary glorious and strong 44. It is sown a naturall body it is raised a spirituall body There is a naturall body and there is a spirituall body Paraphrase 44. The body here is sustained by meat and drink but in the future state 't will be a body immortall that wants nothing to sustain it Such bodies indeed there are of both these sorts 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickening Spirit Paraphrase 45. One such as Adam is mentioned to have had Gen. 2. 7. and such as we had from Adam who communicated life to his posterity the other we shall receive from Christ that restores them from the grave when they have been dead 46. Howbeit that was not first which is spirituall but that which is naturall and afterward that which is spirituall Paraphrase 46. The immortal body was not first formed but that which needed sustenance so as without that it was to perish and after that the immortal body is to be returned to us in stead of that mortal 47. The first man is of the earth earthy the second man is the Lord from heaven Paraphrase 47. The stock of the animal life was Adam so called as an earthy man made out of the earth the stock of the immortal Christ the Lord that came down from heaven 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly Paraphrase 48. Such a body as Adam himself had such have all we mortal men and such a body as Christ now hath such shall we that live like him according to his example and precept have at the resurrection 49. And as we have born the image of the earthy we shall also bear the image of the heavenly Paraphrase 49. And as we have first been made like the mortal Adam so shall we be made like the immortal Christ when we come to heaven 50. Now this I say brethren that note f flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption Paraphrase 50. One thing only I shall adde that 't is not possible that these earthy corruptible weak ignominious bodies of ours should come to heaven unlesse they be first changed purified immortalized see note on Mat. 16. 17. e. 51. Behold I shew you a mystery we shall not all sleep but we shall all be changed Paraphrase 51. And therefore for those that are found alive at the day of Doom I shall tell you a secret not yet discovered to you that though they doe not die at all yet must they all be changed before they go to heaven these bodies thus qualified as now they are cannot come thither ver 50. 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed Paraphrase 52. And this change shall be wrought in them in a minute at the point of time when all the world are summoned to judgment for God shall make the Angels sound a trumpet or make a noise like that of the trumpet call the whole world of men that ever was or shall be to judgment and at that instant all that were formerly dead shall arise in immortal bodies and those that are then alive shall from their mortall be changed into such 53. For this corruptible must put on incorruption and this mortal must put on immortality Paraphrase 53. For 't is most certain and necessary v. 50. that our mortal bodies must be changed into immortal 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to passe the saying that is written Dead is swallowed up note g in victory Paraphrase 54. And when this is done then shall that saying of Hos c. 13. 14. be made good that death shall be destroyed for ever never to recover strength again over any thing nothing from thenceforth shall ever die 55. O death note h where is thy sting O grave where is thy victory Paraphrase 55. In contemplation of which a Christian may look on death as a hurtlesse thing the sting or wounding power of which is taken away by Christ and so on the state of separation of soul from body that it is such as shall not last for ever 56. The sting of death is sin and the strength of sin is the Law Paraphrase 56. The only thing that makes death like a serpent able to doe us any hurt without which it differs nothing from a calm sleep is sin as that hich gives sin any sterngth to mischief us is the Law which prohibits it and consequently brings guilt upon us 57. But thanks be to God which giveth us the victory through our Lord Jesus Christ Paraphrase 57. But thanks be to God who by what Christ hath done for us hath given us victory over sin and death and by the conquest of sin getting out of the power of that hath made death but an entrance to immortality 58. Therefore my beloved
CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
perceived the grace that was given unto me they gave to me and Barnabas the right hands of fellowship that we should goe unto the heathen and they unto the circumcision Paraphrase 9. These three I say James the Bishop of Jerusalem and Peter and John the son of Zebedee two prime Apostles who were looked on as the pillars of the Church approved and commended all that we did or had done acknowledged us as their companions joyned with us and did by consent make an agreement that they and we should betake our selves severally into what city soever either of us entred we to the Gentiles and they to the Jewes of the city and so constitute severall congregations in each city of Jewes and Gentiles see note on Rev. 11. b. 10. Onely they would that we should remember the poor the same which I also was forward to doe Paraphrase 10. And all that they insisted on to us was that we should take into our care the wants of the poor Christians in Judaea who were sadly spoiled and wasted by their unbelieving countreymen 1 Thess 11. 14. Heb. 10. 34. see Chrysostome and get collections for them among the Gentiles which I was as forward to doe as they to have me 11. But when Peter was come to Antioch I withstood him to the face because he note g was to be blamed Paraphrase 11. But when after this Peter came and preach'd to the Jewes at Antioch I who was there also at the same time preaching to the Gentiles of that city resisted him because they that had taken notice of his former actions and the change that was observable in him did look upon him as a dissembler and lai'd that to his charge not knowing the true ground of what he did 12. For before that certain came from James he did eat with the Gentiles but when they were come he withdrew and separated himself fearing them which were of the circumcision Paraphrase 12. For before the time that some believing Jewes of Jerusalem James's See who were generally zealous for the Mosaical performances Act. 21. 20. came from thence to Antioch in like manner as those Act. 15. 1. he freely conversed with the Gentile Christians and eat with them but while they were present out of fear of displeasing and scandalizing those Jewish Christians and occasioning their falling off or forsaking the faith see Theophylact and Chrysostome interpreting it by a like phrase c. 4. 11. I am afraid of you least I have bestowed on you labour in vain he abstained from using that liberty and did not use any conversation with them for a time 13. And the other Jewes dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation Paraphrase 13. And the whole number of the Jewish converts of Antiochia followed his example and abstained from conversing freely with the Gentiles making as if they were such zealots of the Mosaical law as that they would not use this illegall liberty and this was so universally done by all that Barnabas that came with me began to be wrought on by it and to make scruple to converse familiarly with the Gentiles as if it were not lawfull to doe so 14. But when I saw that they walked not uprightly according to the truth of the Gospel I said unto Peter before them all If thou being a Jew livest after the manner of the Gentiles and not as doe the Jewes why compellest thou the Gentiles to live as doe the Jewes Paraphrase 14. Whereupon considering the inconvenience that would come on this and that it would be a way to shut out all the Gentiles from the faith if by Peter's fear of scandalizing the Jewes men were brought to believe that the Gentiles might not freely be accompanied with and consequently could not be preached to by us and so that this was not the way which was most conducible to the propagating of Christian religion which was like to consist more of Gentiles then of Jewes I thus spake publickly to Peter Thou hast hitherto lived like and conversed with the Gentile Christians and not observed the Jewish rules why dost thou now by thy practice bring the Gentiles to think it necessary for them to observe the Jewish law 15. We who are Jewes by nature and not sinners of the Gentiles Paraphrase 15. Certainly that which these men learn and think to be implied by this practice of thine is farre from being true doctrine For we that indeed were before our Christianity Jewes born and so farre more obliged in any reason to observe the Mosaical Law then the idolatrous ignorant heathens whom the Jewes themselves never thought obliged to the Mosaical performances and therefore looked upon them with such contempt as impure and not fit to be conversed with 16. Knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified Paraphrase 16. We I say being taught by Christianity that by the observation of the Law see note on Mat. 5. g. by performance of the Mosaical rites justification is not to be expected but onely by the faith of Jesus Christ without that we I say doe thus our selves receive the Christian religion and ought in any reason to reach it others so as not to depend on the Mosaical performances for justification but on the faith of Christ without them and that upon this grand principle that neither Jew nor Gentile can be justified by legal obedience and therefore must seek to Christ for it who not now requiring of us these outward rites but the inward purity signified by them is consequently to be obeyed in what he requires and the liberty that he also gives to be vindicated by us against all contrary pretenders who indeed will be farre from changing their minds by our yielding to or complying with them 17. But if while we seek to be justified by Christ we our selves also are found note h sinners is therefore Christ the minister of sin God forbid Paraphrase 17. But then it is objected by those that stand so for the Jewish law that if seeking to be justified by faith in Christ we neglect the Mosaical Law and live like Gentiles we make by this or suppose Christ to be an enemy to the Law and a favourer of Gentilisme one that assists that against Judaisme makes provision for it To which we answer that whatsoever be said of his favouring those that doe not bind themselves to the Judaical Law he is yet sure no favourer of Gentilisme or heathen life 18. For if I build again the things which I destroyed I make my self a transgressour Paraphrase 18. But on the other side rather when a man hath renounced justification by the Mosaical Law and depended onely on Christ
Apostle c. 1. 19. and Act. 15. 6 and 22. and by S. Hierome Apostolus decimus tertius the thirteenth Apostle V. 11. Was to be blamed The Hebrew ãâã ãâã ãâã ãâã ãâã which signifies to find out to detect and is sometimes rendred ãâã ãâã ãâã ãâã ãâã is also rendred ãâã ãâã ãâã ãâã ãâã to condemn so Prov. 28. 11. ãâã ãâã ãâã ãâã ãâã The rich man is wise in his own conceit but the poor man that hath understanding shall detect him So Ecclus 5. 17. ãâã ãâã ãâã ãâã ãâã Detection is very grievous or troublesome to a man that is double-tongued Accordingly the word properly belongs to that charge or blame that falls on an hypocrite when his dissimulation seems to be detected and that this is the meaning of ãâã ãâã ãâã ãâã ãâã here appers by that which follows v. 13. ãâã ãâã ãâã ãâã ãâã c. the rest of the Jewes dissembled with him As for the praeter-tense wherein here 't is set that ordinarily signifies in the sense of the praeteritum plusquam perfectum and so Theophylact here interprets it he had been found fault with or charged of hypocrisie viz. that specified v. 12. not by Paul but ãâã ãâã ãâã ãâã ãâã by others that saw the fact but knew not why he did it and so thought it hypocrisie in him to eat with the Gentiles when they of Jerusalem were absent and to withdraw from the Gentiles when they of Jerusalem were present V. 17. Sinners What ãâã ãâã ãâã ãâã ãâã signifies in this place will best be resolved by the Context which enforceth the sense which I have given it of Gentiles in opposition to the Jewes so v. 15. ãâã ãâã ãâã ãâã ãâã sinners of the Gentiles opposite to ãâã ãâã ãâã ãâã ãâã Jewes by birth See Note on Lu. 7. b. It is known that the Jewes look'd on all Gentiles with an odium as on those which were of a contrary religion to them and so they did consequently on all those that conver's with them and it was that and not so much their other sins that made the Publicans so odious to them in Christs time and as Christs eating with such and not observing as they thought the Judaical Law made them look upon him as an ãâã ãâã ãâã ãâã ãâã a sinner Joh. 9. 24. so S. Paul's teaching liberty to lay aside the Mosaical performances is here look'd on by them as Gentilisme and so is objected to him in this phrase that he being a Jew born is found ãâã ãâã ãâã ãâã ãâã a sinner that is guilty of Gentilisme under the name of ãâã ãâã ãâã ãâã ãâã sinne and that by teaching this to be the Doctrine of Christ he makes Christ ãâã ãâã ãâã ãâã ãâã one that came to assist and contribute to the setting up of Gentilisme against Judaisme This S. Paul that knew what Judaisme truly signified the doctrine of good life in the Old Testament which was by God thought fit to be fenced in by those Ceremonies not placing Religion in the bare observance of the Ceremonies without heeding the substance of them doth with detestation deny ãâã ãâã ãâã ãâã ãâã God forbid taking the words of the objection as by them that made it they were meant that he taught Christ to be a favourer of Idolaters the worship of the heathen false Gods in opposition to the way of worshipping the true God by himself prescribed to Moses This Paul denies knowing that those Mosaical ceremonies were not the thing wherein abstracted from the inward purity signified desired by God to be secured by them the worship of the true God consisted as on the other side he neither favoured any part of heathen worship or wicked life nor by any thing he preach'd taught Christ to be a favourer of it but directly the contrary All this being thus implied in this form of aversation disclaiming and detesting the caluny in the objection he proceeds v. 18. to a further answer by retorting the objection on such as did as S. Peter had done whose action set down v. 11 12. occasion'd this discourse which brought in this objection first conversing with the Gentiles and then teaching by his example v. 12. that they were not so freely to be conversed with which he justly cals the building again what he had destroyed teaching the unlawfulnesse of a Jewes conversing with Gentiles which from a divine vision Act. 10. he had both by his doctrine practice formerly asserted And this saith Saint Paul is the making himself a transgressor ãâã ãâã ãâã ãâã ãâã the word that is elsewhere used for an Apostate one that forsakes and disclaimes that true doctrine which he had formerly taught and is by way of eminence since applyed to Julian ãâã ãâã ãâã ãâã ãâã the Apostate that forsook the Christian faith which he had once embraced And it can be no more strange that this should be applyed to this action of Saint Peters than that ãâã ãâã ãâã ãâã ãâã he withdrew himself should be used of him ver 12. when Heb. 10. 38. the same word ãâã ãâã ãâã ãâã ãâã is evidently used of the Gnosticks falling off for fear of persecution which is c. 3. 12. ãâã ãâã ãâã ãâã ãâã departing or apostatizing from the living God CHAP. III. 1. O Foolish Galatians who hath note a bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth note b crucified among you Paraphrase 1. What heretick with his sorceries hath brought you off from Christianity to Judaisme again see c. 4. 10. you I say to whom Christ crucified hath been formerly as convincingly declared by our preaching as if he had been set before your eyes nailed to the crosse among you 2. This onely would I learn of you Received ye the spirit by the works of the Law or by the hearing of faith Paraphrase 2. I pray let me dispute it a while with you and demand this one thing which may reasonably set an end to the whole controversie The gifts of the Spirit that are in your Church were they there til the Gospel was preach'd to you 1 Cor. 12. 28. was the Mosaical Law able to give you any such privileges to work such miracles among you undoubtedly it was not 3. Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh Paraphrase 3. And then is there any reason that having by the Gospel receiv'd the gifts of the Spirit and so begun to be a Christian Church thriven and prospered well in that plain way you should now think it necessary to take in the Law as a suppletory to make your selves up with the externall Mosaical carnall rites and ceremonies 4. Have ye suffered so many things in vain if it be yet in vain Paraphrase 4. You have suffered many persecutions and hardships for Christianity which if you would have Judaized you might have avoided your persecutions generally proceeding
from that fountain and if this doctrine be true then what are ye the better for all these sufferings Nay 't were well if this were all that you should onely lose the benefits of your sufferings 't is to be feared this change will bring worse effects on you the losse of that Evangelicall spirit if you mend not 5. He therefore that ministreth to you the Spirit and worketh miracles among you doeth he it by the works of the Law or by the hearing of faith Paraphrase 5. God therefore that hath furnish'd your Church with so many extraordinary gifts of the Spirit and wrought so many miracles among you did he any such thing under the Mosaical Law is there any thing in that fit to draw you back to it again from the profession of the Gospel v. 2. Is not faith it that all the great privileges and advantages have still belonged to 6. Even as Abraham believed God and it was accounted to him for righteousnesse Paraphrase 6. As 't was believing upon which Abraham was justified 7. Know ye therefore that they which are of faith the same are the children of Abraham Paraphrase 7. From whence it follows that those which are justified as Abraham was are not the Mââsaical observers but believers onely those that receive and obey that doctrine which is taught and required by Christ the Gentiles as well as Jewes 8. And the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying note c In thee shall all nations be blessed Paraphrase 8. And the words of the promise made to Abraham which was an Evangelical not legal promise did in effect contain this in them that all nations of the world and not onely the Jewes should be justified by faith and so the Gentiles now and that without legal Mosaical performances for thus the words of the promise ran In thee shall all the nations of the earth be blessed All the nations and so the heathens and not onely the Jewes who lived according to the Law shall be blessed in thee that is the form of benediction used among the Gentiles and not onely the Jewes shall be with mention of Abraham's name viz. that God will blesse them as he blessed Abraham justifie them as he did him make the whole Gentile world partakers of that promise made personally to Abraham on condition they believe and obey as he did All looking on Abrahams obedience and justification as the example of all Christians that all that believe and obey as he did shall be blest as he was 9. So then they which be of faith are blessed with faithfull Abraham Paraphrase 9. From all which 't is clear that believers or Christian livers without Mosaical performances have their part of that blessing that was promised to Abraham and those that sprang from him from his faith as well as from his loynes are blest on the same terms as he was 10. For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to doe them Paraphrase 10. For all that expect to be justified by the Law without the faith of Christ which if it be acknowledg'd takes away the wall of partition betwixt Jew and Gentile and consequently the Law which in the external part of it establish'd that partition and non-communion between them or without accepting those reformations and changes of shadow for substance brought in by Christ doe set up Moses not onely absolutely but comparatively and exclusively to Christ and they that do thus are still involved under the curse for every sin they are ever guilty of and consequently being guilty of some breach or other can never have any thing but curse by this means and so are farre from being justified 11. But that no man is justified by the Law in the sight of God it is evident for The just shall live by faith Paraphrase 11. And the same is proved by that known testimony Hab. 2. 4. see Rom. 1. 17. Heb. 10. 38. They to whom life is promised are the believers or they that are justified after the Evangelical manner 12. And the Law is not of faith but the man that doth them shall live in them Paraphrase 12. Whereas the Law makes no account of faith allows no justification but on condition of legal obedience performance of all that requires 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Paraphrase 13. In which case there being no means in the Law to justifie any but rather to bring curses on all because all have sinned v. 10. Christ hath been seasonably pleased to interpose to make satisfaction for sin to bear that curse which belonged to us and that he did by being crucified which being a Roman punishment was yet near kin to that of hanging on a tree that is a gibbet of wood Deut. 19. 23. which is said there to be an accursed death 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Paraphrase 14. That the favour bestowed on Abraham of being justified by faith and not by ceremonial observances may be communicated to the Gentiles who beleive in God as Abraham and all those pretious consequents thereof the gifts of the Spirit usefull to the building up of a Church v. 5. as well as that single promise of justification 15. Brethren I speak after the manner of men Though it be but a man's covenant yet if it be confirmed no man difannulleth or addeth thereto Paraphrase 15. Brethren 't is ordinarily acknowledged among men that a covenant though it be but of a man being once firmly made cannot be voided 16. Now to Abraham and his seed were the promises made he saith not And to seeds as of many but as of one And to thy seed which is note d Christ Paraphrase 16. And much lesse can the promises of God miscarry which were made to Abraham and to his seed not to seeds in the plural which might make a difference betwixt Jewes and Gentiles but in the singular To thy seed viz. as to Isaac who was therein a type of Christ so distinctly to Christ as he is the head of a family a spiritual father of children all believers coming from him as a spiritual progeny and consequently to all Christians without discrimination Jews or Gentiles circumcised or uncircumcised 17. And this I say that the covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disannull that it should make the promise of none effect Paraphrase 17. To the same purpose again it is observable that the Law that was delivered by Moses above four hundred and thirty
among you pronounce to you positively that if you depend on circumcision and legal observances for justification Christ will stand you in no stead 3. For I testifie again to every man that is circumcised that he is a debtor to doe the whole Law Paraphrase 3. For by laying upon himself a necessity of circumcision and expecting justification by that he absolutely obliges himself to perfect obedience without which the Law cannot justifie any ch 3. 10. 4. Christ is note a become of no effect unto you whosoever of you are justified by the Law ye are fallen from grace Paraphrase 4. All that run this way of the Judaizers must know that Christ is become uneffectual to them If you expect to be justified by legal performances ye have disclaimed all title to the Gospel See Heb. 13. a. 5. For we through the Spirit wait for the hope of righteousnesse by faith Paraphrase 5. For we according to the Gospel and the promise made to Abraham expect to be justified without legal performances only by faith or Evangelical obedience 6. For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which note b worketh by love Paraphrase 6. For now under the Gospel 't is not material whether a man be circumcised or no all that is required to our justification is faith not all that is called by that name but such as is made perfect by addition of those duties which we owe to God and our brethren 7. Ye did run well who did hinder you that ye should not obey the truth Paraphrase 7. Ye began well in receiving the Gospel as I preach'd it to you who hath caused you not to continue in that course 8. This perswasion cometh not of him that calleth you Paraphrase 8. This new doctrin of the necessity of Judaical observances is not taught you by God or by him whether my self or any others who brought you to the faith 9. A little leaven leaveneth the whole lump Paraphrase 9. It comes from a few false teachers among you that have infected you with this sowre false doctrine of Judaizing which will spoil all your Christianity v. 2 4. 10. I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his judgment whosoever he be Paraphrase 10. And I hope it will not extend farre for I am confident of you in respect of the faith planted among you that you will not be carried away with these errors but the teachers of this doctrine whosoever they are or of what quality soever shall suffer and be censured for it 11. And I brethren if I yet preach circumcision why doe I yet suffer persecution then is the offence of the crosse ceased Paraphrase 11. Some of your teachers it seems have told you that I am for the urging of circumcision upon Christians and that I have done so in some places But I pray doe you guesse of the truth of this suggestion by the persecutions which I suffer which generally fall upon me among the Jewes for my affirming the Mosaical Law to be abolished and would not fall upon me if I pressed the observation of the Mosaical Law in this particular of so great importance The great exception that the Jewes have against my preaching and other believing me is the abolition of the Mosaical Law and the removing of that one exception would be the appeasing of the wrath of the Jewes who probably would oppose it no longer but this you see is not done for the Jews are still as great opposers of Christianity where it is preached by me and of me for preaching it and of others that so receive it from me as ever they were 12. I would they were even note c cut off which trouble you Paraphrase 12. Thus unreasonable are their pretensions that would seduce you from your constancy and are content to say any thing though never so false and improbable to that purpose all that I have to say of them is I wish they were excommunicated turned out from among you that thus endevour to pervert you 13. For brethren ye have been called unto liberty only use not liberty for an occasion to the flesh but by love serve one another Paraphrase 13. Christ hath freed you believers from the rigour of the Law that is both from the necessity of Mosaical observances and of perfect exact obedience under the penalty of the curse onely do not you make an uncharitable or a carnal use of this liberty either to conteâân and scandalize those that dare not use this liberty Rom. 14. 1. or to fall into acts of sin and to think your Christian liberty will excuse you but by charity behave your selves toward all your brethren in this matter of legal ceremonies as may be most for their advantages 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self Paraphrase 14. For this is indeed the summe of that Law which ye pretend so much to vindicate endeavouring the good of all others as much as ye can or as you would your own and not permitting your zeal to set you on designes of malice and defaming of others 15. But if ye bite and devour one another take heed that ye be not consumed one of another Paraphrase 15. But if you be so uncharitable as to calumniate and defame one another this will break out in a while as in other places it doth already to open feuds persecuting and mischieving your fellow-Christians 16. This I say Walk in the Spirit and ye shall not fulfill the lusts of the flesh Paraphrase 16. My advise therefore is that you order your actions according to the Gospel rule and doe not those things which are most acceptable to the senses most agreeable to your carnal or worldly ends 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to the other so that ye cannot doe the things ye would Paraphrase 17. For this is certain that he that will serve God must doe many things contrary to his sensual or secular ends For there being two desires in you the one proceeding from the carnal the other from the rational spiritual faculty or reason instructed by the Gospel and these being so opposite one to the other that whatsoever one liketh the other disliketh it follows that whatsoever you doe in compliance with the one you doe in opposition to the other and so that you doe not will or chuse with both wills rational and sensual whatsoever you will or chuse but one of these still resisteth the other 18. But if ye be led by the Spirit ye are not under the Law Paraphrase 18. That then which is your duty is to follow the duct of the Spirit and if so if you follow the Gospell rule in despight of all the temptations
Baptisme by him delivered to them of which they that were vouchsafed to partake he promised them eternal life here in this world without any danger of death or old age Of this Irenaeus hath spoken at large and Justine Martyr hath given this account of it See 2 Tim. 3. 7 8. CHAP. VI. 1. BRethren if a man be overtaken in a fault ye which are note a spiritual restore such an one in the spirit of meeknesse considering thy self lest thou also be tempted Paraphrase 1. When any Christian falls into a fault you that are the governours in the Churches shall doe well not to exercise too great severity on him but either to regaine him by friendly advice or els upon sight of his contrition restore him to the peace of the Church again considering how possible it is that thou also thy self mayst fall into the like sin in time of temptation See Jam. 1. 13. 2. Bear ye one anothers burthens and so fulfill the Law of Christ Paraphrase 2. Ease one another as much as ye can as in a building every stone assists the next helps to bear the weight that lyes upon it and contributes its part to the support of the whole fabrick c. and lay not weight on one another by censuring and aggravating of other men's crimes for so charity requires which is the summe of the Law ch 5. v. 14. 3. For if a man think himself to be something when he is nothing he deceiveth himself Paraphrase 3. And because of the assuming haughty Gnosticks among you I shall adde that if any man think highly of himself above other men that man first is nothing his opiniating is an argument of it and besides secondly he brings danger upon his own soul by this errour falls into censuring and contemning of others and into many dangerous sins by that means and so cheats himself and perswades no man else but becomes ridiculous by his vanity 4. But let every man prove his own work and then shall he have rejoicing in himself alone and not in another Paraphrase 4. But let every man so prove and examine his own actions as to approve them to his own conscience and to God see Rom. 2. note f. and then he shall take comfort in looking on himself absolutely and not only in comparison with others whom he judgeth to be inferiour to him and discerning how he is a better Christian to day then he was yesterday 5. For every man shall bear his own burthen Paraphrase 5. For you shall answer for no man's sins but your own and therefore need not busie your selves about other mens actions but onely your own 6. Let him that is taught in the word communicate unto him that teacheth in all good things Paraphrase 6. He that receiveth the benefit of spiritual instruction from another ought to be very liberal and communicative of all that he hath to that persons wants 7. Be not deceived God is not mocked for whatsoever a man soweth that shall he reap Paraphrase 7. And in this as in all other acts of charity especially of piety toward those that are employed by God let a man resolve that as he deals with God so shall God deal with him as a man's course of life is so shall he speed at God's tribunal 8. For he that soweth to the flesh shall of the flesh also reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting Paraphrase 8. For as he that makes provision and layes out all his care and wealth for the feeding his own carnal desires shall thereby bring losse and ruine to himself so he that liveth according to the Gospel rule of liberality and charity to others ver 6. and laies himself out in works of piety c. shall thereby inherit eternal life 9. And let us not be weary in well doing for in due season we shall reap if we faint not Paraphrase 9. And in duties of charity c. which have promises annexed to them let us not be discouraged though we meet not presently with our reward For as if we fall off we shall lose all our reward even for that which we have hitherto laboured so if we hold out constantly we shall be sure to have our reward in that season which God sees fittest for us whether in this life or another 10. As we have therefore opportunity let us doe good unto all men especially unto them who are of the houshold of faith Paraphrase 10. This is sufficient matter of encouragement to us to make use of those abilities that God hath or shall give us and accordingly to expresse our liberality and beneficence to all men but especially to those that are of the family of the Gospel and take pains continually in the work of the Lord in Apostleship c. and whose lot is the Lord who preaching the Gospel are to live by it in all reason see v. 6. 11. You see how large a letter I have written unto you with mine own hand 12. As many as desire to make a fair shew in the flesh they constrain you to be circumcised only lest they should suffer persecution for the cross of Christ Paraphrase 12. They that desire to appear Jewes and comply with them and not to be persecuted by them for the Jewes out of zeal to their law did then persecute the Christians will needs have you circumcised that by that means they seeming earnest for Judaisme not Christianisme may escape persecution from the Jewes see note on Rev. 2. b. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh Paraphrase 13. This 't is clear is the ground of their practice and not any conscientious perswasion of the obligingnesse of the Law for they doe not themselves observe the Law in other things perhaps not in that of circumcision see note on Rev. 2. e. but that they may make a fair shew that way by being able to say that they have made you observe the Judaical law they force you to be circumcised c. 14. But God forbid that I should glory save in the crosse of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world Paraphrase 14. Such complyances and such boastings as these God forbid that I should ever make use of or of any other but only that one matter of true boasting and rejoicing in my sufferings for Christ in my constancy to the Christian religion and discipleship by which the pleasures and honour and riches of the world are become livelesse and untempting to me and I in like manner livelesse mottified to the world and therefore as I profesie not to be wrought on by those motives with which your Judaizing false-teachers are moved so I would not have you cheated by them 15. For in Christ Jesus neither circumcision availeth any thing
sup Epist ad Rom. Triplex hominis portio Corpus seu caro infima nostri pars cui per genitalem culpam legem âuscripsit peccati serpens ille vererator quáque ad târpia provocamur ac victi diabolo nectimur Spiritus quo divinae Naturae similitudinem exprimimus in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito h. e. spiritu suo hoc Deo conglutinamur unúmque cum Deo reddimur Porrò tertia inter ea media Anima quae velut in factiosa republica non potest non alterutri partium accedere hinc atque hinc sollicitatur liberum habet utrò velit inclinare si carni renunâians ad spiritûs partes sese induxerit fiet ipsa spiritalis sin ad carnis cupiditates semet abjecerit degenerabit ipsa in corpus There are three parts of a man the Body or flâsh the lowest part of a man on which the Serpent by original sin inscribed the law of sin and by which we are tempted to filthy things and as oft as we are overcome by the temptation are joyned fast to the devil the Spirit by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest with his own hand or spirit by this we are joyned fast to God and are made one with him then the Soul which is the middle betwixt these two which as in a factious commonwealth cannot but joyn with one or other of the former parties being solicited this way and that and having liberty to which it will joyn If it renounce the flesh and joyn with the spirit it will it self become spiritual but if it cast it self down to the desires of the flesh it will it self degenerate into the body All most distinctly and largely to the same purpose when the Soul or Will thus consents to the body or flesh then lust is said to conceive bring forth sin Jam. 1. 15 Thus the flesh or lower soul like the harlot solicites the Will the middle faculty of the man to impure unlawfull embraces ãâã ãâã ãâã ãâã ãâã invites aitract it with somepleasant baite ãâ¦ã it hath obtained is consent by this means it conceives sin which when by some degrees it is grown to perfection proceeds from consent to act from conception to birth from act to delight from delight to frequent iteration thence to habit from habit to obduration and at last it self is able to bring forth again it brings forth death with which agrees that of the Poer ãâã ãâã ãâã ãâã ãâã Aeschyl ãâã ãâã ãâã ãâã ãâã That which is sin in the field is death in the harvest And ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Id. ãâã ãâã ãâã ãâã ãâã Lust blossomes and fructifies sin from whence comes a lamentable harvest So again when the Spirit gets the consent and the embraces the fruits of the spirit follow also And so Thalassius having compared the Will under the title of ãâã ãâã ãâã ãâã ãâã the practical soul or beginning of action to a woman addes ãâã ãâã ãâã ãâã ãâã with which when the mind joynes it brings forth vertue To this is referred the spirits lusting against the flesh and the flesh against the spirit and many the like passages of the New Testament and in Julian Or. 4. p. 267. ãâã ãâã ãâã ãâã ãâã the double nature that is at strife mingled together viz. soul and body one divine the other dark and black from whence saith he rises the ãâã ãâã ãâã ãâã ãâã the strife dissension in man THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE THESSALONIANS THis second Epistle seems to have been written not many months after the former about the 51. of Christ whilst the Apostle yet remained at Corinth or was removed to Athens perhaps For having in the former express'd his intentions and desire to visit them again in Macedonia 1 Thess 3. 10 11. it no where appears that he did find an opportunity to doe so and then it is not improbable that being by the interveniency of affairs and perhaps of dangers hindred from making good his resolution he should thus hasten to send this Epistle to supply that defect to confirm their minds and to correct an errour which he saw they were in concerning that coming of Christ mentioned in the former Epistle c. 2. 16. and 5. 3. for the acting revenge upon his enemies the Jews which they either from the words of his Epistle see ch 2. 2. note c. or by some other means had perswaded themselves would come more speedily that in truth it was likely to come The ill consequence of this mistake the Apostle foresaw viz. that if they depended on it as instant ãâã ãâã ãâã ãâã ãâã and should find their hopes of immediate deliverance which was to attend it frustrated this would be sure to shake their faith and their constancy And therefore discerning their error he thought it necessary to rectifie it by mentioning to them some things which were necessarily to be precedent to it and reminding them that this was exactly according to what he had told them when was among them And this is visibly the summe of the two first chapters the third being enlarged occasionally to some particulars CHAP. 1. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians in God our father and the Lord Jesus Christ 2. Grace be unto you and peace from God our father and the Lord Jesus Christ 3. We are bound to thank God alwaies for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all toward each other abounde h. Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you by the help of which it is that your adherence to the Christian faith grows every day more constant for all your persecutions ch 2. 14. and so also your mutual love and charity unity and amity one toward another without any breach or schisme among you 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure Paraphrase 4. And accordingly we expresse our joy by boasting of you to other Churches of Christians that you have with great patience enduied fore persecutions and yet continued firm and constant in all 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the note a kingdome of God for which ye also suffer Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence and dispensations of the things of this world when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ and so to the making
and there distinctly specified more than in any other place of the New Testament under the title of ãâã ãâã ãâã ãâã ãâã c. 6. 20. science falsly so named that is the men that assumed falsly to themselves the name of Gnosticks or knowing men And against some doctrines and practices of theirs he here arms him CHAP. I. 1. PAUL an Apostle of Jesus Christ by the commandment of God our Saviour and Lord Jesus Christ which is our hope Paraphrase 1. I' Paul that Act. 13. 7. was sent out and constitured an Apostle of Jesus Christ according to the designation of him who being God incarnate is both our Saviour and Lord to rescue us from the power of sin and to rule and reign in our hearts even he on whom all our trust and expectation and hope of good is founded and built 2. Unto Timothy my own son in the faith Grace mercy and peace from God our father and Jesus Christ our Lord. Paraphrase 2. To my dearly beloved Timothy whom I first converted and so begat to Christianity I send my heartiest wish of all good from God our carefull and loving father and Christ Jesus to whom he hath committed all power in his Church unto the worlds end 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other doctrine Paraphrase 3. This Epistle I now send thee for thy directions in pursuance of that Commission which I gave thee when I constituted and appointed thee to reside as Bishop at Ephesus at the time when I went thence to go to Macedonia Act. 20. 1. that presiding and governing the Church there thou mightest suppresse the seeds of the Gnostick heresie sowed there and keep men within the form of sound doctrine that which in all Churches was delivered by us 4. Neither give heed to fables and endlesse note a genealogies which minister questions rather than edifying which is in faith so doe Paraphrase 4. And warn thy flock not to heed those fabulous pedegrees of the gods which under the name of Aeones the Gnosticks see note on Col. 2. a. talk so much of and so bring in many perplext disputes rather than instruct men in the way of salvation under the Gospel or of Christian doctrine in matters belonging to God 4. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned Paraphrase 5. The substance and perfection or else the designe and aime of Christian duty being charity whose genealogie is this faith unfeigned begets a good conscience that is abstaining from all sin that purity of heart that love of all men 6. From which some having swerved have turned aside unto vain jangling Paraphrase 6. Which some aiming not at have gone out of the way to a divinity made up of empty words for so was the Gnosticks see v. 4. 7. Desiring to be teachers of the Law understanding neither what they say nor whereof they affirm Paraphrase 7. Joyning Judaisme to Christianty undertaking to expound the Law and to find those mysteries in it which are the foundations of their impure doctrines but observe no part of the Law nor at all apply it to the ruling of their lives 8. But we know that the Law is good if a man use it lawfully Paraphrase 8. Which is consequently a grievous abuse of the Law whose whole goodness consists in this that a man order his actions so by it as to abstain from the sins that it forbids and doe the good which it requires 9. Knowing this that the Law is not made for a righteous man but for the lawlesse and disobedient for the ungodly and for sinners for unholy and profane for murtherers of fathers and murtherers of mothers for manslayers Paraphrase 9. It being certain that as good men will perform their duty without any law so the Law of Moses as all other lawes was given to the sons of those excellent Patriarchs because it was foreseen they would not alwaies continue so good and so was on this very designe to keep in order such men as these to restrain such impure Gnosticks as these from the sins they are guilty of and not to stand them in any stead except they live according to it Accordingly you know that Moses's Law is very severe against the rebellious and contumacious against blasphemers and seditious such as Corah Num. 16. 8. called Sinners there and to such are the Gnosticks compared Jude 11. to the impure and such as contemn all that is holy such as Esau to whom the Gnosticks are compared Heb. 12. 16. against parricides and murtherers 10. For whoremongers for them that defile themselves with mankind for men-stealers for lyers for perjured persons and if there be any other thing which is contrary to sound doctrine Paraphrase 10. Against fornicators and those of the foulest sort of those Lev. 18. 22. against those that steal and sell servants Exod. 21. 16. Deut. 24. 7. against false and perjurious persons and generally all those sins and sinners that now the Gospel of Christ makes to be such and these hereticks are noted for 11. According to the note b glorious Gospel of the blessed God which was committed to my trust Paraphrase 11. According to the Gospel of Christ or of God when he dwelt among us appeared here on the earth for the preaching of which I have been constituted an Apostle 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithfull putting me into the ministery Paraphrase 12. And I account it a great mercy of Christ both that he hath given me abilities and that he hath vouchsafed to make use of me for so great a work thinking me a fit person to be so intrusted and setting me apart to doe him service in the Church 13. Who was before a blasphemer and a persecutor and injurious but I obtained mercy because I did it ignorantly in unbelief Paraphrase 13. Having been so hugely unfit and unworthy of such an honour by my former behaviour whilst I was a Jew blaspheming the name of Christ persecuting the Christians and using them most despitefully Notwithstanding all which God was mercifull to me looked on it but as an act of blind zeal in me and therefore laid it not so to my charge as to deliver me up to my self but recalled me mightily in the midst of my carreer 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus Paraphrase 14. Since which time he hath most plentifully poured out on me the gifts of the Holy Ghost and proportionably to them a lively faith toward Jesus Christ and an earnest zeal for his Gospel which hath been wrought in me by his grace 15. This is a faithful saying and worthy of all note e acceptaion that Christ Jesus came into
ãâã ãâã ãâã ãâã ãâã signifies adjoyning and that proportionably to the Septuagint who render ãâã ãâã ãâã ãâã ãâã next after by ãâã ãâã ãâã ãâã ãâã hath been said Note on Mar. 1. b. and then so it must signifie here things that joyn neer upon deliverance or salvation The onely difficulty will be what notion belongs to ãâã ãâã ãâã ãâã ãâã deliverance or salvation in this place And that will most probably be the temporal deliverance here preparative to the eternal rest hereafter this being the interpretation of the promises v. 12. which by Faith and endurance are possessed whereas they that now for persecutions fall off lose both their present and future reward are destroyed here with the Jewes the persecutors and are lost eternally V. 20. After the order ãâã ãâã ãâã ãâã ãâã after the order may here signifie no more then sicut or quemadmodum even as or after the manner of for the words in the Psalmist are ãâã ãâã ãâã ãâã ãâã which Aben Ezra explains by after the manner or like as Not that ãâã ãâã ãâã ãâã ãâã should signifie here as it would doe being spoken of the Aaronical Priest for there it should signifie a natural succession in that line from Aaron observed among all the Levitical high Priests but onely a similitude or agreement in so many particulars nominated with Melchisedek see Cunaeus De Rep. Heb. particularly that of being a King and a Priest together which was so solemnly presignified of Christ by the Prophets and perhaps from thence taken into the heathen Oracles that about that time among the Romans the dignity of the Pontificate was joyned with the Imperial first by Augustus and afterwards by the rest of the Emperors See Sueton. in August and in Galba c. 8. and in Claud. c. 22. And thereupon saith Tacitus An. l. 3. Nunc Deum munere summum Pontificem summum hominem esse Now by the gift of the gods the chief priest is the supreme man or Emperour CHAP. VII 1. FOr this Melchisedek King of Salem Priest of the most high God who met Abraham returning from the slaughter of the Kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretation King of righteousnesse and after that also King of Salem which is King of peace Paraphrase 1 2. Now that Christ was not onely an Aaronical Priest but of a much higher kind appears by the nature of the Priesthood of Melchisedek after the manner of which Christ's Priesthood was For this Melchisedek who in his name King of righteousnesse and in his title King of Salem or Peace resembled Christ most absolutely and is called Gen. 14. 18. a Priest of the most high God and so a King and Priest both and who as such when Abraham came from his victory over Kederlaomer and the other Kings came out and treated him civilly as a King and as a Priest blessed him and received from him the tenth of all he had there 3. Without father without mother without descent having neither beginning of dayes nor end of life but made like unto the Son of God abideth a Priest continually 4. Now consider how great this man was unto whom the Patriarch Abraham gave the tenth of the note a spoils 5. And verily they that are of the sons of Levi who receive the office of the Priesthood have a commandment to take tithes of the note b people according to the Law that is of their brethren though they come out of the loins of Abraham 6. But he whose descent is not counted from them received tithes of Abraham and blessed him that had the promises 7. And without all contradiction the lesse is blessed of the better 8. And here men that die receive tithes but there he receiveth them of whom it is witnessed that he liveth 9. And as I may so say Levi also who receiveth tithes paid tithes in Abraham 10. For he was yet in the loins of his father when Melchisedek met him 11. If therefore perfection were by the Levitical Priesthood for under it the people received the Law what farther need was there that another Priest should rise after the order of Melchisedek and not be called after the order of Aaron 12. For the Priesthood being changed there is made also of necessity a change of the Law 13. For he of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the altar Paraphrase 12 13. And the truth is the Priesthood being a thing about which the Mosaical Law was principally conversant the changing of the Law about that and translating it to a Tribe or family that of Judah and David of which none by the Law were to be Priests is an evidence that the Law is abolished and consequently that necessity of legal observances or continuing in all the words of that Law and of the Mosaical yoke 14. For it is evident that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning Priesthood 15. And it is yet far more evident for that after the similitude of Melchisedek there ariseth another Priest 16. Who is made not after the Law of a carnal commandment but after the power of an endlesse life 17. For he testifieth Thou art a Priest for ever after the order of Melchisedek 18. For there is verily a disannulling of the commandment going before for the weaknesse and unprofitablenesse thereof 19. For the Law made nothing perfect but the bringing in of a better hope did by the which we note c draw nigh unto God 20. And inasmuch as not without an oath he was made Priest 21. For those Priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedek 22. By so much was Jesus made a surety of a better Testament Paraphrase 20 21 22. And 't is likewife added by the Psalmist that God sware and will not repent interposed his oath in this matter which is an argument of the immutability and weightinesse of the matter and of the eternal continuance of this Priesthood of Christ and so of the preeminence of it beyond the Aaronical which was not established by God by oath And so as much as a durable immutable eternal Priesthood is more excellent then a transitory mutable finite Priesthood such as the Levitical being fixt in mortal persons one succeeding the other and such as was it self mortal not to last any longer then the coming of Christ so much was that Covenant wherein Christ was Sponsor and Surety for God that it should be made good to us on Gods part on condition we performed that which was required of us viz. the Covenant confirmed to us by Christ in the Gospel a
better Covenant then the Covenant of the Law wherein Moses undertook for God to us 23. And they truly were many priests because they were not suffered to continue by reason of death 24. But this man because he continueth ever hath an note d unchangeable priesthood 25. Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them 26. For such an high priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens 27. Who needeth not daily as those high priests to offer up sacrifice first for his own sins and then for the peoples for this he did once when he offered up himself 28. For the Law maketh men high priests which have infirmity but the word of the oath which was since the Law maketh the Son who is consecrated for evermore Annotations on Chap. VII V. 4. Spoiles The true notion of ãâã ãâã ãâã ãâã ãâã will be best discerned by considering the parts of it ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã signifies properly ãâã ãâã ãâã ãâã ãâã heaps whether of sand or corn or any other goods And Phavorinus observes that in the Feminine gender it signifies from that of heaps of sand ãâã ãâã ãâã ãâã ãâã the sea-shore but in the Masculine it is taken for ãâã ãâã ãâã ãâã ãâã an heap of goods or stones and the like so again saith he p. 110 ãâã ãâã ãâã ãâã ãâã the word signifies heaps of wheat or barley where by the way the ãâã ãâã ãâã ãâã ãâã that followes in the author must not be taken as an interpretation of ãâã ãâã ãâã ãâã ãâã but subjoined to ãâã ãâã ãâã ãâã ãâã before and accordingly the punctation must be altered from what it is in the printed copie thus ãâã ãâã ãâã ãâã ãâã Then for the word ãâã ãâã ãâã ãâã ãâã it signifies the top or prime or choise part of any thing as ãâã ãâã ãâã ãâã ãâã are the prime part of the trees viz. the fruits upon them ãâã ãâã ãâã ãâã ãâã And then these two put together in composition are the prime or chief part of whatsoever it is that is meant by ãâã ãâã ãâã ãâã ãâã and what that is particularly in any place the matter spoken of must determine Thus when the notion of ãâã ãâã ãâã ãâã ãâã is that of corn or fruits c. then ãâã ãâã ãâã ãâã ãâã are in the Grammarians ãâã ãâã ãâã ãâã ãâã the prime or choise of the fruits or first-fruits such as among all men were wont to be consecrated to the gods not in order of time the first that are gathered but for quality the fairest or best of the heap So when the notion of ãâã ãâã ãâã ãâã ãâã is the heaps of goods taken in warre ãâã ãâã ãâã ãâã ãâã be it gold or other pillage ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã then the ãâã ãâã ãâã ãâã ãâã are the prime and choise of those ãâã ãâã ãâã ãâã ãâã the prime part of the prey which generally was dedicated and presented to God such as is mentioned 1 Sam. 15. 21. under the title of the chief things of the spoil sheep and oxen c. to sacrifice unto the Lord in Gilgal And this is by Herodotus Thucydides Xenophon and Euripides called ãâã ãâã ãâã ãâã ãâã And there is a memorable place in Arrian's ãâã ãâã ãâã ãâã ãâã saith he ãâã ãâã ãâã ãâã ãâã c. ãâã ãâã ãâã ãâã ãâã Men ought in hunting to begin from the gods and to present to them the first-fruits of what they have taken no lesse then in a victory in war the chief of the spoiles So when ãâã ãâã ãâã ãâã ãâã signifies the sea-shore then ãâã ãâã ãâã ãâã ãâã are the prime of those rarities ãâã ãâã ãâã ãâã ãâã which the merchants when they return from a voyage offer up as ãâã ãâã ãâã ãâã ãâã to the gods From these so many notations of the word it comes not only to signifie any or each of these but in general ãâã ãâã ãâã ãâã ãâã all the prime or choice of any kind but this ãâã ãâã ãâã ãâã ãâã saith he by way of abuse not in the first propriety Agreeably hereunto ãâã ãâã ãâã ãâã ãâã will here signifie a tithe or tenth given to Melchisedek as to the Priest of God not of the ãâã ãâã ãâã ãâã ãâã a tenth part only of them for that were ãâã ãâã ãâã ãâã ãâã but tenth of all Gen. 14. 20. and that tenth paid ãâã ãâã ãâã ãâã ãâã out of the choice or prime or best of the store for that was wont to be pick'd out and dedicated to God The whole difficulty then remaining will be not whether he paid a full tithe of all the spoils for that is already cleared by Genesis he gave him tithes of all and by this chap. v. 2. ãâã ãâã ãâã ãâã ãâã a tithe from all to which ãâã ãâã ãâã ãâã ãâã is added not to deny what was before said but to specifie that this tithe of all was chosen out of the best and choicest but I say the onely remaining difficulty will be whether this tithe then paid by Abraham were of all his own possessions and so that the notion of ãâã ãâã ãâã ãâã ãâã ver 2. and paid tithes of all Gen. 14. 20. or whether it were only of the tithes of the spoils taken in that war against the four Kings and so that the notion of ãâã ãâã ãâã ãâã ãâã here To which I answer first That there is little doubt but that ãâã ãâã ãâã ãâã ãâã here and ãâã ãâã ãâã ãâã ãâã ver 2. referre to the same thing exactly to wit that which Gen. 14. 20. is called the tithe of all and if that be the tithe of the spoils only then ãâã ãâã ãâã ãâã ãâã must be interpreted with this restraint from the matter in hand not all his own goods but all that he had there with him all that he had then acquired all the spoils Or if ãâã ãâã ãâã ãâã ãâã should signifie his other store his corn and fruits at home as according to the notion of the word 't is clear it may doe then ãâã ãâã ãâã ãâã ãâã shall signifie all his tithable possessions of any kind But then secondly It must be considered that Abraham was not now at his own home but in his returne from the conquest over the Kings v. 1. and that if it should be doubted of farther appears because Melchisedek King of Salem came out to meet him as a stranger in his passage which signifies that he was then passing through Melchisedek's dominions And he that is Melchisedek brought him forth bread and wine Gen. 14. 18. not offered bread and wine to God as some would have it but saith Cyril of Alexandria ãâã ãâã ãâã ãâã ãâã brought it out to Abraham And Philo Judaeus mentions this act of
those things for which he intercedes for us grace and pardon to all obedient sincere Christians and is able and ready to help us in time of need 2. A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man 3. For every high Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer 4. For if he were on earth he should not be a Priest seeing that there are Priests that offer gifts according to the Law 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the Mount Paraphrase 5. And those Priests which officiate here on earth do attend on and perform none but that figurative typical service which signified and represented this offering of Christ presenting himself to God in Heaven and there interceding for us So that that which was by God himself said to Moses when he was to make the Tabernacle that he should take care to make it according to the pattern shewed him in the Mount may fitly be applied by way of accommodation to this matter this offering of Christs in Heaven being indeed that substantial Idea of which all the service of the Tabernacle was but a type or shadow and so fitly styled an heavenly pattern 6. But now hath he obtained a more excellent Ministery by how much also he is the Mediator of a better covenant which was established upon better promises Paraphrase 6. But as for Christs office or Ministery that he thus exerciseth it is above that of the Levitical Priests which consisted only in typical observances and as much above them as the Covenant which Christ mediated between God and man was above the Mosaical oeconomy Of this Covenant it is observable first That it is now settled as a Law in which both parties are mutually bound to each other God to man and man to God and secondly That it is a much more excellent perfect beneficial Covenant then the former the duties now required more spiritual and sublime and the promises now proposed infinitely better promises then those which were under the Law viz. not only legal impunity which the sacrifices under the Law yielded but pardon and remission that pardon not only for light faults sins of error c. for which those sacrifices were designed but even for wilful sins if forsaken and repented of yea and the pouring out the Spirit on all flesh giving spiritual gifts for the building up of the Church not only to a few as to one or two Prophets under the Law but to many even to all Gentiles as well as Jewes yea to all Christians in some measure and lastly in stead of the promises of a temporal Canaan the plain promises of eternal life and blisse 7. For if that first covenant had been faultlesse then should no place have been sought for the second Paraphrase 7. For if the Covenant under the Law had been so perfect that it could not have been improved or bettered there would have been no need of a second Covenant 8. For finding fault with them he saith Behold the dayes come saith the Lord when I will make a new Covenant with the house of Israel and the house of Judah 9. Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Aegyt because they continued not in my Covenant and note a I regarded them not saith the Lord. Paraphrase 8 9. Which appears by this because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Covenant he doth it by way of complaint or finding fault with the weaknesse and imperfection of the former see c. 7. 18. after this manner or form of speech The Covenant which I will now make is not after the rate of the Covenant which I made with the Israelites by Moses a Covenant made up of external carnal commandments when I brought them out of Aegypt for that was not effectual to them was not able to attract them to obedience or perseverance but they fell off from me and consequently I forsooke them saith the Lord. 10. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people Paraphrase 10. But this is the Covenant which I will make in the latter dayes or age of the Messiah in time of the Gospel I will in stead of those external carnal ordinances and observations give them spiritual commands for the regulating their affections precepts most perfectly agreeable to all rational minds and by the exceeding greatnesse of that grace and mercy in this and many other particulars ver 12. I shall incline their affections willingly to receive my Law as well as convince their understandings of their duty and so I will take pleasure in them and they shall perform obedience unto me live like a people of God worthy of such a Leader 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest Paraphrase 11. And there shall be no need of such pains in teaching men what they are to doe as under Moses Law which consisted of many outward performances which had no such inward essential goodnesse in them as that a mans own reason should prompt him to them and approve them as best and most excellent if they were not taught by the Law-maker and kept still in their minds by instruction in the Law but the precepts now proposed being so agreeable to humane reason they shall be found written by every man in his own heart as it were able of themselves to approve themselves to men see Deut. 30. 11. 12. For I will be merciful to their unrighteousnesse and their sins and their iniquities will I remember no more Paraphrase 12. Especially when that part of the Covenant is considered promise and assurance of pardon for all forsaken sins as also for frailties and weaknesses daily continuing upon us For in all reason such a Covenant as this giving us assurance of such gracious usage will have great efficacy to move any man to devote himself wholly to Gods service that easie and blessed yoke 13. In that he saith A new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away Paraphrase 13. And this form of speech A new Covenant is an argument that the former was old and an evidence that so indeed that legal Covenant or Mosaical
indeed the English word cover seems to come from it and that either simply to cover or to cover with pitch c. secondly in Piel to cleanse expiate and to be propitious Hence it is rendred sometimes ãâã ãâã ãâã ãâã ãâã to plaster or cover with bitumen of pitch and sometimes most ordinarily ãâã ãâã ãâã ãâã ãâã to propitiate or cleanse And accordingly ãâã ãâã ãâã ãâã ãâã is rendred sometimes ãâã ãâã ãâã ãâã ãâã a covering Exod. 26. 36. sometimes ãâã ãâã ãâã ãâã ãâã propitiatory and ãâã ãâã ãâã ãâã ãâã propitiatory when the sense is ãâã ãâã ãâã ãâã ãâã covering See Note on Rom 3. h. And so in this place where it notes a part of the Ark it must be taken in the notion of the Hebrew and rendred in that sense of ãâã ãâã ãâã ãâã ãâã covering as 't is Exod. 26. 34. and 30. 6. or as the Hebrew ãâã ãâã ãâã ãâã ãâã if it had been here retained would have imported V. 7. Errors The word ãâã ãâã ãâã ãâã ãâã though it signifies peculiarly ignorance yet is taken among the Greek Writers in the Old Testament for sinning indifferently So Tob. 3. 3. Judith 5. 20. Ecclus. 51. 26. 1 Mac. 13. 39. 2 Mac. 13. 37. Ecclus. 23. 2. and 3 Mac. ãâã ãâã ãâã ãâã ãâã a company that had not sinned against the King according to the notion of the Hebrew ãâã ãâã ãâã ãâã ãâã which as it signifies ignoravit erravit ignorance error so also it signifies defecit recessit falling off failing and so here it signifies all those sins for which there was allowed expâation and sacrifice under the Law that is all sins but those of Presumption or Will V. 13. Sanctifieth ãâã ãâã ãâã ãâã ãâã to sanctifie in this place signifies to purifie in the notion that belongs to the Hebrew ãâã ãâã ãâã ãâã ãâã which is sometimes rendred ãâã ãâã ãâã ãâã ãâã pure sometimes ãâã ãâã ãâã ãâã ãâã holy and accordingly ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã impure and holy are set opposite 1 Cor. 7. 14. So also the Hebrew ãâã ãâã ãâã ãâã ãâã which is vulgarly ãâã ãâã ãâã ãâã ãâã to sanctifie is used for washing among the Jewes See Note on 1 Cor. 7. d. Thus it appears to be used here not onely by the ãâã ãâã ãâã ãâã ãâã unclean or polluted immediately precedent and the ãâã ãâã ãâã ãâã ãâã cleansing or purity following but by the evidence of the matter here spoken of For that was the design of the legal sacrifice bloud and ashes to cleanse them that were legally polluted which is the meaning of ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã for the cleansing of the flesh that is to make them legally clean such as might come into the congregation again But this still in a Metaphorical signification as cleansing signifies expiation or obtaining pardon of sin freeing from the inconveniences or Censures that belong'd to it In this same sense the word is used c. 10. 10. Through which will we are sanctified ãâã ãâã ãâã ãâã ãâã that is our sins are expiated through the offering of the body of Christ once for all which v. 26. is expressed by another phrase that he hath now once appeared to put away sin by the sacrifice of himself V. 16. Be the death What the word ãâã ãâã ãâã ãâã ãâã siggnifies here will be best guest by the Context which looks to the validity of Wills and Testaments and to the pleading of them in Law to receive benefit from them This is expressed v. 17. by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and of this it is sufficiently known in all Lawes what is here said that as long as the Testator lives there is no validity in his Will no pleading any thing from it because Voluntas est ambulatoria say the Lawyers a man as long as he lives may change his Will In this sense may this 16. v. be thus interpreted ãâã ãâã ãâã ãâã ãâã where there is a Testament that is where a Testament is produced or pleaded or where a Testament is a Testament or to the confirming of a Testament to the proving of a Will ãâã ãâã ãâã ãâã ãâã it is necessary ãâã ãâã ãâã ãâã ãâã that the death of the Testater be brought produced alledged brought into the Court testimony brought of it for otherwise the Will will not be ãâã ãâã ãâã ãâã ãâã firm nor ãâã ãâã ãâã ãâã ãâã of force ãâã ãâã ãâã ãâã ãâã c. as long as the Testater is alive or as long as there is no constat of his death Thus is the word ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã used sometimes in the New Testament in a Forensical sense as ãâã ãâã ãâã ãâã ãâã to bring an accusation 1 John 18. 29. ãâã ãâã ãâã ãâã ãâã Act. 25. 7. to bring accusations or charges against any and ãâã ãâã ãâã ãâã ãâã to bring or enter a suit against one V. 20. To put away ãâã ãâã ãâã ãâã ãâã properly signifies to frustrate as ãâã ãâã ãâã ãâã ãâã to frustrate God's connsel that is deprive it of evacuate the end of it and so here Christ's death is ãâã ãâã ãâã ãâã ãâã depriving sin of its end or designe which was first to get us into its power to reign in our mortal bodies and then maliciously to bind us over to punishment eternal from both which Christ's death was designed to redeem us from living in sin and from being punished for it according to the two benefits of Christ's death signified in the Sacraments grace and pardon CHAP. X. 1. FOr the Law having a shadow of good things to come and not the very image of the things can never with those sacrifices which they offered year by year continually make the comers thereunto perfect Paraphrase 1. For the Mosaical Law which contained no more then an imperfect shadow or rude first draught of those mercies made over to us by the Gospel eternal life c. and not the lively representation or effigies of them such as the Gospel now affords us is no way able by sacrificing every year as long as the temple lasts bullocks and goats that is by repeating often those same kinds of sacrifiees to work that great benefit for the worshippers which the Gospel is designed to doe viz. to give men full pardon of sin and purifie their consciences 2. For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sin Paraphrase 2. For then they would not need to be offered again continually when the work for which they were offered was once wrought as if the cure were wrought the medicine need not be any more applyed 3. But in those sacrifices there is again remembrance of sins made every year Paraphrase 3. Whereas now being only a commemoration of sins not a purging them away they are
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 âight 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 afflictâd 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
opposition to the ãâã ãâã ãâã ãâã ãâã the one master or guide Mat. 23. or the ãâã ãâã ãâã ãâã ãâã the one law-giver or judge here Jam. 4. 12. For it being Christ's office onely to give lawes to the Church these Judaizers doe clearly intrench upon his office and so are ãâã ãâã ãâã ãâã ãâã many in stead of the one Master This one difficulty being thus explained and the interpretation confirmed the rest of the Chapter will be very perspicuous and coherent to it which in any other interpretation of the verse will be obscure and the connexion very hard to be discerned V. 5. Even so That the word ãâã ãâã ãâã ãâã ãâã so here is a note of the latter part or ãâã ãâã ãâã ãâã ãâã of the similitude may at first sight be believed but upon farther consideration will be found a mistake For that which is here added is not fitly illustrated by the foregoing similitude of the horse or ship but by another similitude annexed after it with the particle ãâã ãâã ãâã ãâã ãâã beholdâ for that is the way of bringing in similitudes and is used before v. 3 and 4. and not onely the forms ãâã ãâã ãâã ãâã ãâã as and so Nay when the plain sense or matter to be illustrated is first set down as here it is v. 2. If any man offend not in word he is able to bridle the whole body also there the ãâã ãâã ãâã ãâã ãâã behold is by much the fittest form to introduce the similitude as there it doth of the horse and ship And if that be converted into the other form it must be by placing the latter part first after this manner As a man turns or rules an horse by a bridle or a ship by a stern so he that hath command of his tongue is able to bridle or rule the whole body And again v. 5. As a little fire sets a great deal of matter on fire so the tongue being a little member ãâã ãâã ãâã ãâã ãâã makes a great noise keeps a great stir puts whole multitudes into a combustion And therefore another notion of ãâã ãâã ãâã ãâã ãâã so is here to be taken notice of as a form of bringing in a second or third part of a distribution without any ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã as antecedent And so it seems to be in this place a form of transition from one part of the Discourse of the tongue considered when it is bridled v. 2 3 4. to another v. 5. c. when it is not bridled and will be best rendred In like manner or so likewise As for the ãâã ãâã ãâã ãâã ãâã v. 6. which seems otherwise used it is not to be found in the King's MS. nor the Syriack See Note c. V. 6. And the tongue The words of this v. 6. in the ordinary copies ãâã ãâã ãâã ãâã ãâã c. And the tongue is a fire a world of iniquity so is the tongue seated in the members seems not to be rightly set The King's MS. leaves out the ãâã ãâã ãâã ãâã ãâã But that change will not render the words any complete sense The Syriack seem to have read it shorter without the latter ãâã ãâã ãâã ãâã ãâã so the tongue and to have read ãâã ãâã ãâã ãâã ãâã to the world instead of ãâã ãâã ãâã ãâã ãâã the world and then the plain meaning is And the tongue is placed in the members a fire of iniquity to the world that is As a fire in the midst of a great deal of combustible matter sets all presently in a flame so doth the tongue in our members it is a cause of contention sedition c. and so of the greatest iniquity that sin of uncharitabienesse so contrary to the Christian law to the world the whole society of men about us That this is the true rendring of the place by making the world answerable to the ãâã ãâã ãâã ãâã ãâã matter which is set on fire and not that the tongue compared to fire is here styled a world of iniquity appears by the end of the verse where in like manner it is said ãâã ãâã ãâã ãâã ãâã to put into a flame ãâã ãâã ãâã ãâã ãâã the wheel of affairs See Noted Ib. Course of nature That ãâã ãâã ãâã ãâã ãâã signifies affairs or actions all that comes to passe see Note on Mat. 1. a. ãâã ãâã ãâã ãâã ãâã signifies a wheel and the Hebrews are wont Rhetorically to express businesse or affairs of the world by the turning of wheels ãâã ãâã ãâã ãâã ãâã how are the rolling or whirling of the wheels of your affairs turned Buxtorf Instit Epistol Epist 1. And so ãâã ãâã ãâã ãâã ãâã will signifie the compasse or sphere or succession of affairs meaning of men or mankind and so putting that into a flame will be in another phrase all one with ãâã ãâã ãâã ãâã ãâã fire to the world at the beginning of the verse putting the world that is all the affairs of the world into a combustion Another notion I have had of this phrase which I shall but mention by taking ãâã ãâã ãâã ãâã ãâã in the Astronomers notion touch'd on Note on c. 1. e. for Nativity or Geniture as that notes all the events of life by Astrologers conjecturally foretold from the position of the heavens at the time of any ones birth This the Artists might fitly represent in a wheel bringing up one part of the life and the events thereof after another to which the antients wheel of Fortune may seem to refer and when this wheel was represented fiery that would fitly note contentions and wars c. And accordingly ãâã ãâã ãâã ãâã ãâã might be rendred to set the wheel of Nativity on a light flame that is to turn the whole life into contentions and feudes which is but an elegant way of expressing that sense which is acknowledged to belong to these words V. 7. Every kind of beasts For the understanding this verse it must first be premised that the notion of ãâã ãâã ãâã ãâã ãâã nature for ãâã ãâã ãâã ãâã ãâã kind or ãâã ãâã ãâã ãâã ãâã èssence being in Hesychius is commodious to it here both in the beginning and end of the verse so that ãâã ãâã ãâã ãâã ãâã c. may signifie all kind of beasts that is beasts indefinitely so ãâã ãâã ãâã ãâã ãâã may be mankind that is men indefinitely of all ages or times proportionably to ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã is tamed and hath been tamed that is in all times perpetually have been tamed The greater difficulty will be what is meant by ãâã ãâã ãâã ãâã ãâã to tame that may as ordinarily it doth signifie cicurare to take off from wildnesse and so to make tame and familiar to bring to hand and that may be very appliable both to ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã beasts and birds which are by
ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã are best interpreted by ãâã ãâã ãâã ãâã ãâã God Saviour that is Christ for to those two words belongs all that is said in those verses they consist of nine letters four syllables the three first of two letters apiece and the fourth of the remaining three of five consonants and four vowels and so likewise the numeral importance of each letter amounteth to the just number of 1692. as it is there described See Canter Novar Lect. l. 1. c. 3. Secondly the phrase ãâã ãâã ãâã ãâã ãâã went and preached or going preached is but an idiome of the Sacred style wherein ãâã ãâã ãâã ãâã ãâã going and such like words are frequently used as ãâã ãâã ãâã ãâã ãâã expletives so to omit many more Ephes 2. 17. speaking of Christ after his departure from the world in the same manner as here before his coming into it and of his preaching by his Apostles not personally himself to the heathen world S. Paul expresses it after the same manner as here ãâã ãâã ãâã ãâã ãâã and he went and preached peace Thirdly by his Spirit is evidently here meant that Divine power by which he was raised from the dead after his crucifixion and by which he means now to act revenge on his crucifiers after a while if they repent not but in the mean time to preach repentance to them And that makes the parallel exact betwixt the matter here in hand and the storie of the old world Here men are divided into two sorts v. 17. those that suffer for well doing the pious constant yet persecuted Christians and those that shall suffer for evil doing the contumacious obdurate persecuting Jewes and Gnosticks as there the violent and corrupt on one side which were after the hundred and twenty years swept away with the Deluge and Noah and his family on the other side who by being set forth as an example of the godly delivered out of temptations 2 Pet. 2. 5 9. appear to have been opposed and wronged by them And therefore to prove what was undertaken v. 17. that even in respect of this world it is farre better to be of the number of the persecuted who shall be delivered then of the most prosperous persecuters which shall after a time be destroyed as the example of Christ was very pertinent v. 18. who having suffered a while was raised in power to destroy the crucifiers so the example of the old world is fitly made use of also who are evidently pointed at not onely by the ãâã ãâã ãâã ãâã ãâã spirits in the sheath or custodie or prison which so fitly agrees with the ãâã ãâã ãâã ãâã ãâã sheathed in the old prophecie but by that which here follows ãâã ãâã ãâã ãâã ãâã which were disobedient of old see Note g. which clearly takes it off from belonging to the Gentiles of Christ's time to which some interpreters are willing to apply the place and that ãâã ãâã ãâã ãâã ãâã of old defined by the ãâã ãâã ãâã ãâã ãâã when that follows ãâã ãâã ãâã ãâã ãâã when once God's long-sufferance waited or without once ãâã ãâã ãâã ãâã ãâã as the King's MS. reads it ãâã ãâã ãâã ãâã ãâã when it waited in the daies of Noe c. which particular of God's long-sufferance awaiting their repentance 120 years and daily admonishing and reproaching them all that time see Heb. 11. 7. by the ãâã ãâã ãâã ãâã ãâã preparation of the arke and his saving the remnant as the son of Syrach calls it Ecclus 44. 17. by this means ãâã ãâã ãâã ãâã ãâã through or out of the water see 1 Cor. 3. Note b. are very commodiously applied to S. Peter's present purpose also Christ's deferring this vengeance on the Jewes fourty years after his crucifixion being on purpose designed first to bring the crucifiers to repentance secondly to make triall of the patience and perseverance of the sincere Christians and to deliver them peculiarly out of this deluge of destruction Rev. 2. 7 c. when all others Jewes and temporizing Gnosticks were destroyed V. 20. Disobedient The word ãâã ãâã ãâã ãâã ãâã disobedient is used for a course of great notorious sin spoken of the ãâã ãâã ãâã ãâã ãâã exasperators provokers Heb. 3. 16 18. against whom God's oath was gone out that they should not enter into his rest ver 19. They are here certainly the wicked men of the old world on whom the flood came called ãâã ãâã ãâã ãâã ãâã the world of the ungodly 2 Pet. 2. 5. which are there joyned with the wicked of Sodom From whence and from some other evidences it is probably to be concluded what their sin was which brought the flood upon them viz. the sin of unnatural uncleannesse or Sodomie contrary to that breath of God breathed on them the light of law and reason and nature and the very soul within them For so Gen. 6. 2. upon the sons of God taking them wives of the daughters of men presently follows the decree of God to send the Deluge upon them The sons of God and of men were certainly the worshippers of the one true and the many false gods and the marrying of those Idolaters was the means of insnaring the godly in the heathen Idol-worships and all the villanies in their practices or sacrifices as after it was Num. 25. 2. This is there in general expressed v. 5. by The wickednesse of man was great upon the earth meaning by ãâã ãâã ãâã ãâã ãâã wickedness villanie as ãâã ãâã ãâã ãâã ãâã incontinence Mat. 23. 25. is ãâã ãâã ãâã ãâã ãâã wickedness Luc. 11. 39. and v. 11. by The earth was corrupt before God and filled with all violence by corruption signifying these unnatural lusts so ordinarily called ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã corruption and being corrupted see Note on 2 Pet. 1. b. and 2. b. and by violence either the same again in the most enormous kind such as was by the Sodomites offered to the Angels see Note on 1 Cor. 5. h. or else persecuting all others that would not goe on with them in all their riotous courses and both together expressed v. 12. by one of them corrupt And all flesh corrupted his way and both again by violence v. 13. The end of all flesh is come before me for the earth is filled with violence So that either of these single or which in probability is all one both together is the notation of the sin for which the flood came and the interpretation of the ãâã ãâã ãâã ãâã ãâã those that of old were disobedient in this place V. 21. The like figure The King's MS. reads O ãâã ãâã ãâã ãâã ãâã c. where O in Capital letters as that whole book is written signifies oftentimes ãâã ãâã ãâã ãâã ãâã as in an Inscription of an antient cup in Athenaeus ãâã
of Christ so long expected see note b. Mat. 24. b. wherein the obdurate unbelievers shall be destroyed and the believers delivered and preserved we may come with chearfulnesse and confidence see Joh. 7. a. and not be turned with shame from him or as inconstant and so guilty persons be ashamed to meet him 29. If ye know that he is righteous ye know that every one that doth righteousnesse is born of him Paraphrase 29. Resolving of this that Christ is a most just judge and consequently that every upright person is a child of his like unto him and certainly shall be used by him as a son have all protection and inheritance from him Annotations on Chap. II. \1 \2 reads ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã because the darknesse or the shadow passeth and the true light already shineth What is the meaning of these phrases is yet a farther difficulty but by analogie with other the like in these books may be explained Christ is called the true light Job 1. 9. Light in respect of his doctrine which was the direction of every mans life and true light in respect of the more imperfect shadows that had been before under the Law Thus when it is said Grace and truth came by Jesus Christ and that the true worshippers shall worship the Father in spirit and in truth truth denotes the substance in opposition to shadows the substantial worship in opposition to the rudiments of the Law And this sense is much favoured here by the King's MS. which reads not ãâã ãâã ãâã ãâã ãâã darkness but ãâã ãâã ãâã ãâã ãâã shadow which is used of the Law Col. 2. 17. Heb. 10. 1. and so the word ãâã ãâã ãâã ãâã ãâã passeth doth incline for that is oft applied to a shadow my time passeth like a shadow c. but not so to darkness And indeed as light is opposed to darknesse so true light which is somewhat more that in which is no mixture of darknesse is most fiâly opposed to a shadow in which there is some of that mixture 'T is true indeed ver 9 and 11. we read ãâã ãâã ãâã ãâã ãâã darkness which may make it probable that it should be ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã darkness not shadow here But that argument is of little force because there the opposition being betwixt that and light simply ãâã ãâã ãâã ãâã ãâã darkness was necessarily to be used and by that is meant the darkness of sin in both places the hating the brother but here it being not simply light but with this addition the true light shadow is it to which that is most properly opposed And it need not seem strange that both these oppositions should here be used so neer one to the other it being evident that the doctrine of Christ which is opposed to sin and so to darkness which denotes that is opposed also to the Law of Moses as a more perfect to that which was lesse perfect an higher degree of charity now exemplified and required by Christ to a lower and more imperfect degree of it before required by Moses As for the passing of the shadow and shining of the true light that evidently signifies the abolition of the Mosaical Law and the Christian law taking place prevailing over it Which this Apostle which knew that to be the last hour and so the destruction of the Jewish Temple and consequently service so suddainly to approach could not but know that it was now at hand And indeed the Apostles having received revelations to that purpose see Note on Rom. 7. a. it is here truly said ãâã ãâã ãâã ãâã ãâã this true light already shineth the Law was already abolished and only the Christian doctrine in force already And so this is a most commodious efficacious reason to prove and press the matter in hand that if this were a new commandment which here he speaks of and no old Judaical one yet it was part of the doctrine of Christ and that was now in full force over the world the Judaical Law being already abrogated and the destruction of their whole policie very near at hand v. 18. V. 18. The last time That ãâã ãâã ãâã ãâã ãâã here signifies that famous period the destruction of the Jewes will not only appear by comparing that phrase with many other of that kind in these Books the ãâã ãâã ãâã ãâã ãâã end and ãâã ãâã ãâã ãâã ãâã consummation of the age and ãâã ãâã ãâã ãâã ãâã the last daies but also by the whole Context in this place For the ãâã ãâã ãâã ãâã ãâã here following ye have heard being a form of citing must necessarily referre us to some prediction that had before been delivered of the matter here spoken of viz. the coming of Antichrist This prediction was certainly that of Christ's Mat. 24. where before this fatal day in three stages of his discourse three several times he toucheth on this matter first v. 5. There shall come many in my name saying I am Christ and shall deceive many then v. 11. many Pseudo-prophets that is that pretend a mission when they have it not shall arise and deceive many then v. 23. If any shall say Lo here is Christ or there believe them not for there shall rise Pseudo-Christs and Pseudo-prophets and shall shew many signes and wonders so that they shall deceive if possible even the elect behold I have told you before Of the first sort are those counterfeit Christs who pretended soon after Christ's ascension of which it is therefore said ãâã ãâã ãâã ãâã ãâã the end is not yet they were to be some years before this destruction Of this sort was Theudas not he which is mentioned Act. 5. 36 37. as antienter then Judas Galilaeus but another mentioned by Josephus under Claudius's reign when Fadus was Procurator of Judaea who saith Eusebius 1. 2. c. 1. a. out of Joseph Ant. l. 20. c. 5. ãâã ãâã ãâã ãâã ãâã deceived many Of this sort was the Aegyptian Act. 21. 38. mentioned also by Eusebius 1. 2. c. ãâã ãâã ãâã ãâã ãâã out of Josephus And so also Dositheus or Dosthes in Origen cont Cels l. 1. and in Hegesippus apud Euseb l. 4. c. ãâã ãâã ãâã ãâã ãâã and divers others who undertook to be deliverers of the people which is in effect to be Christs as a Christ is defined by S. Luke c. 24. 21. ãâã ãâã ãâã ãâã ãâã he that should redeem Israel So again in the last place the false Christs false prophets are the like to these differing from them only in the time wherein they should shew themselves viz. after the besieging of Jerusalem v. 15. when upon the sudden raising of it again by Cestius Gallus the Christians fled out of Judaea v. 16. for then was it an opportunity for false Christs to attempt to gather followers and undertake deliverances
be mercifull as God is mercifull or how to love God when he doth so contrary to his commands 18. My little children let us not love in word neither in tongue but in deed and in truth Paraphrase 18. My dearly-beloved tender Christians let our charity to our brethren shew it self in actions of sincere kindnesse and bounty to them 19. And hereby we know that we are of the truth and shall note c assure our hearts before him Paraphrase 19. And by loving one another thus we are able to discern or judge of our selves that we are such as we professe our selves to be v. 18. and by so judging we shall have our hearts secure and confident that God will hear our prayers v. 22. and Joh. 9. 31. 20. For if our heart condemn us God is greater then our heart and knoweth all things Paraphrase 20. And indeed that this discerning our selves to be such as we pretend our selves to be is necessary to the giving us this confidence toward God appears by this that on the one side our hearts condemning us is a sure argument that God will doe so too and then not hearken to our prayers because he knoweth all things of us that we can know of our selves and on the other side if we have nothing to charge on our selves then we may come thus confidently to God not fearing that he will lay any thing to our charge see note on Joh. 7. a. that we are not guilty of or that he will be wanting to them that walk sincerely before him 21. Beloved if our heart condemn us not then have we confidence towards God Paraphrase 21. And indeed that this discerning our selves to be such as we pretend our selves to be is necessary to the giving us this confidence toward God appears by this that on the one side our hearts condemning us is a sure argument that God will doe so too and then not hearken to our prayers because he knoweth all things of us that we can know of our selves and on the other side if we have nothing to charge on our selves then we may come thus confidently to God not fearing that he will lay any thing to our charge see note on Joh. 7. a. that we are not guilty of or that he will be wanting to them that walk sincerely before him 22. And whatsoever we ask we receive of him because we keep his commandments and doe those things that are pleasing in his sight Paraphrase 22. And he will certainly hear our prayers supposing them such as to which his promise of hearing doth pertain because by obeying him we are qualified to have our prayers heard by him see Jam. 1. 6. 23. And this is his commandment that we should believe on the name of his Son Jesus Christ and love one another as he gave us commandement Paraphrase 23. And one prime part of that obedience is to continue constant in the profession of Christ and perform all the duty owing from us to Christ and our brethren according as he by special precept hath required of us 24. And he that keepeth his commandments dwelleth in him and he in him and hereby we know that he abideth in us by the Spirit which he hath given us Paraphrase 24. And he that obeyeth him is really one of those which the Gnosticks pretend to be that is dwelleth or continueth in Christ and consequently receiveth all gracious influences from him as the members from the head as long as that is united to them and that we are such that is that Christ hath not yet forsaken but still continues united to us appeareth by the gracious charitable temper and disposition ver 10 17. which we transcribe from him ch 4. 13. see note on Luc. 9. c. Annotations on Chap. III. V. 8. Committeth sin ãâã ãâã ãâã ãâã ãâã to sin and ãâã ãâã ãâã ãâã ãâã to doe or commit sin which appear to be directly the same by comparing ver 6 and 8. and so ãâã ãâã ãâã ãâã ãâã chap. 1. 8. to have sin all one with having sinned v. 10. have a special energie in the writings of this Apostle to denote a deliberate presumptuous commission of sin not every sin of ignorance incogitance frailty but after deliberation an advised commission of it This is here affirmed to be ãâã ãâã ãâã ãâã ãâã the committing transgression where ãâã ãâã ãâã ãâã ãâã signifies opposition or contrariety to Christ's law Justinian renders the word iniquitatem Institut 4. de injur Iniquitas injustitia quam Graece ãâã ãâã ãâã ãâã ãâã vocant and iniquitas is this opposition or irregularity to the will of God viz. that will of his revealed to us by Christ to which we now professe obedience It is here made matter of some question whether these phrases ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã to sin and to commit sin are to be interpreted onely of an habit of such deliberate sin or belong to one single act of it But the resolution is easie that though he that lives impenitently in any habit of known sin be most eminently said to sin and commit sin yet he that is guilty of any one deliberate act is here primarily meant by these phrases This appears by the use of the words in some of the places where it must necessarily denote an act and not only an habit as ch 2. 1. These things I write unto you ãâã ãâã ãâã ãâã ãâã that ye may not sin where it would be unreasonable to think that the holy Apostle designed his Epistle to keep them from habits only and not also from each act of deliberate sin This is again evident in this place for not onely he that lives habitually in sin but he that commits any one deliberate act of it ãâã ãâã ãâã ãâã ãâã committeth a transgression of the Law opposeth and doth contrary to the Law of Christ which severely forbiddeth such single commissions and not onely the habits of them and so ver 5. when it is said that Christ appeared that he might take away our sins and that there is no sin in him 't is evident that he came to take away our acts as well as our habits and that there was no act as well as no habit of sin in him and so in all that follows v. 6 8 9 c. one act of sin is contrary to abiding in Christ that is to adhering to him to seeing and knowing that is to obeying him one act is of or from the devil one act as contrary to that seed that purity that principle of filiation that is in him that is born of God and not only an habit of it V. 9. Born of God What ãâã ãâã ãâã ãâã ãâã being born of God signifies hath been noted Joh. 1. Note b. to have received some special influence from God and by the help and power of that to be raised to a pious life Agreeably ãâã ãâã ãâã ãâã ãâã he that hath been born
not thus provoke should thus enter was perfectly acceptable to God agreeable to his will and wisdome And so when the iniquity of the people is grown to such a pitch that God decrees their excision and the same may be said of any particular man that hath so fil'd up his measure though Noah Daniel and Job should intercede they shall not prevail for them Secondly when that which is prayed for is not foreseen by God to be inconvenient or hurtful for him that prayeth for it for if it be in that case God's denying to grant the prayer is a greater mercy then the granting of it He were au enemy if he would thus hear us to our ruine Evertêre urbes tot as optantibus ipsis Dii faciles The heathens could charge it on their Gods as too great a facileness to destroy whole cities by this means of granting men their wishes Thirdly when although that which is prayed for be good for the petitioners yet somewhat else is better and really more desireable to them And then thus to deny what is asked and thus to exceed their asking what is that but the divinest and most advantagious way of granting it And in that case God that knows what we really most want what is most truly agreeable to our desires being able to chuse for us better then we for our selves when he grants not our prayers in the kind yet he grants them by way not only of equivalence but of running over denies us what we demand and gives us what is more for our advantage denies us what is good but grants us that which is much better for us Thus when Christ pray'd for the departure of that cup his prayer was not heard but in stead of it the angels sent to strengthen him and enable him to drink it up as that which was more for his the world's advantage And thus when S. Paul prayed thrice that the thorn in the flesh should depart from him that prayer was not granted but in stead of it that grace given which was sufficient to enable him to support that affliction and that was better to him then the other for God's strength was perficted and magnified in him through that weaknesse or affliction viz. by his Christian bearing of it The second thing that which respects the disposition or qualifications of the petitioner may be reduced to these three branches First that he be such as to whom God's promises do belong such an one as performs his part of the Covenant of mercy the pious Christian liver he that is a worshipper of God and doth his will For otherwise God which is a hearer of prayers indefinitely is not the hearer of his we know that God heareth not sinners If they incline to iniquity in their heart the Lord will not hear them when they make their long prayers the Lord will hide his face their hands are full of bloud they must wash and make them clean before they have any title to God's hearing or answering their prayers Secondly that in that particular for which he prays he apply himself onely to God and such means as he knows to be acceptable to him This is it which is called in S. James asking in faith c. 1. b. and is opposed to wavering that is doubting and demurring whether God's ways or his own are to be adhered to for the obtaining his end and to the ãâã ãâã ãâã ãâã ãâã double-minded man ver 8. who sending one mind one will unto God in prayer hath another for the most ungodly instruments makes a secret addresse unto them which renders him there ãâã ãâã ãâã ãâã ãâã unsetled and various one while in the ways of God and another while of the Devil and Let not such an one think saith the Apostle that he shall receive any thing of the Lord v. 7. Thirdly that his asking be joined with importunity for to that qualification of our praiers the promise is expressly made in the Parable of the widow and the unjust judge and in the joining together of asking seeking knocking to which the having finding opening unto are promised by Christ by this importunity meaning a continuance and perseverance in our praiers for that which we want and when at the first asking the mercy is not conferr'd repeating and re-inforcing the request waiting upon the Lord which hideth his face and never giving over the importunity until the request be graciously answered by God All these being thus set down are the several ingredients to make up the intire qualification signified hereby praying according to God's will and to them that are thus qualified in each branch this confidence here belongs that whatsoever they shall thus ask God will hear them By which it appears in what sense it may be deemed to be required of the petitioner to believe that his petition shall be granted viz. onely according to the importance of these words thus explicated It being certain that no man is bound to believe that which is not true or to believe that absolutely which depends upon so many conditions upon performing of which as he lawfully may nay as a duty of faith to God's promises is obliged and must believe that what he thus prays shall be granted so if he perform them not he is not obliged to believe that his prayers shall be granted him and if through a great measure of humility and undervaluing his own performances he chance to erre and think himself unqualified when he is not unqualified and consequently want this confidence toward God that he will hear his prayers when he hath if he knew it due grounds for that confidence it is not to be imagined that the want of that confidence or the excess of that humility which is so acceptable in the sight of God should render him or his prayers unacceptable and ineffectual to him And accordingly ãâã ãâã ãâã ãâã ãâã Let him ask in faith in S. James chap. 1. 6. must no otherwise be interpreted V. 16. Sin unto death What is meant by ãâã ãâã ãâã ãâã ãâã a sin unto death may I suppose be best learned from what we read in the Law of him that sins contemptuously to whom death without mercy was prescribed This was described Heb. 10. 28. ãâã ãâã ãâã ãâã ãâã He that set at nought Moses's Law died without mercy upon a sufficient proof of it And so he that is guilty of that and proportionably to him he that useth the Son of God now under the Gospel after that manner ãâã ãâã ãâã ãâã ãâã treading or trampling upon the Son of God v. 29. setting his commands and terrors at nought as there he is thought worthy of sorer punishment so here his sin may fitly be said to be ãâã ãâã ãâã ãâã ãâã unto death What this contempt is may appear by the second Council of Nice which expounds the sin unto death by ãâã ãâã ãâã ãâã ãâã to continue unreformed and incorrigible after all the
347. 2. Remember 191. 2. Remission of sins 456. 1. Remit 326. 2. Remnant 487. 1. Remnant were affrighted 907. 1. Remove the wicked person 523. 1. 524. 1. Remphan 356. 2. Renew 739. 1. Renew to repentance 739. 1. Rent his clothes 134. 1. Rent off their clothes 403. 2. Repent 14. 2. Repentance 241. 1. 739. 2. vain Repetitions 35. 1. obtained a good Report 759. 2. Reproach you 298. 1. Reprobate 444. 2. 541. 2. them of Reputation 599. 1. of no Reputation 640. 2. Resist not evil 30. 2. in Respect 655. 1. have Respect 777. 1. Rest 677. 1. 731. 2. Restore 612. 2. Restore all things 88. 1. Resurrection 107. 1. first Resurrection 939. 2. Resurrection of the dead 108. 1. 442. 1. Resurrection of the just 108. 1. Jesus and the Resurrection 405. 2. Return 120. 1. Revelation 559. 1. 862. Revelation of Christ 677. 1. Revealed 681. 1. ready to be Revealed 501. 1. with Reverence 641. 1. Reward 852. 1. I have Reward 538. 1. the Lord Reward 714. 1. a certain Rich man 245. 2. will be Rich 704. 1. Right hand of power 134. 1. Righteous Judge 713. 2. Righteous scarcely be saved 804. 2. Righteousnesse 442. 1. 476. 2. Righteousnesse by the law 442. 1. Righteousnesse by works 442. 2. of Righteousnesse 316. 1. counted for Righteousnesse 605. 2. Riot 803. 2. Rioting 501. 2. 629. 1. Rising of the Sunne 182. 1. Rivers 338. 2. thought it no Robbery 640. 1. Rock 83. 2. Rocks 893. 2. Rock that followed them 544. 2. Rod 521. 2. 523. 2. 612. 1. iron Rod 878. 2. beaten with Rods 589. 2. a Roman 422. 2. to the Romans 438. Romans will come 304. 1. Round about and within 886. 1. Round about the throne 883. 1. 884. 2. Royal priest-hood 866. 2. Rudiments 654. 1. Rule in 662. 2. measure of the Rule 587. 2. same Rule 644. 2. them which have the Rule 768. 1. Rulers 49. 2. 151. 2. Rulers of the Synagogue 151. 2. 388. 1. Run 539. 1. so Run 539. 1. Running over 211. 2. Rust 37. 1. S. Lord of the Sabbath 67. 1. second Sabbath after the first 208. 1. Sackcloth 16. 2. Sacrifice 628. 1. Sacrifice of praise 769. 2. offered upon the Sacrifice 641. 2. remains no more Sacrifice 753. 1. 841. 2. Sad countenance 36. 2. Sadducees 83. 1. it hath been Said 30. 1. Saints 619. 2. ten thousand of his Saints 545. 2. 852. 2. Salt 162. 2. Salted with fire 162. 2. Salvation 56. 2. 500. 2. 580. 1. 728. 2. 895. 2. common Salvation 501. 1. horn of Salvation 190. 2. Samaritan 296. 2. from Samuel 342. 1. Sanctify 301. 2. 748. 2. Sanctified 532. 2. Sardis 881. 1. Satan 85. 1. deliver to Satan 523. 1. Satans seat 876. 1. Satisfie the flesh 656. 2. Save with fear 519. 2. Save the sick 786. 1. Saved 56. 2. 236. 1. 489. 1. 673. 1. 804. 2. 895. 1. few Saved 895. 1. they that be Saved 794. 1. Saved in child-bearing 690. 1. Saved from their enemies 760. 1. Saved yet so as by fire 518. 2. Saving of the soul 754. 1. Saviour 348. 1. Saul 387. 2. a sweet Savour 628. 1. Scarcely 804. 2. School of Tyrannus 166. 2. 412. 1. Scoffers 817. 1. 820. 1. Scourge 263. 1. Scourging 422. 1. Scribes 74. 2. 151. 1. 291. 1. 513. 2. their Scribes 206. 2. Scrip 55. 1. Scriptures 152. 1. search the Scriptures 514. 1. Sea 218. 1. 257. 2. 894. 1. through the Sea 544. 1. way of the Sea 21. 2. Sea side 894. 1. Seal up and write not 904. 1. as many as have not the Seal 901. 1. Sealed 626. 1. Sealed in their foreheads 894. 2. for a Season 682. 1. at a certain Season 281. 2. Seasons 333. 1. times and Seasons 672. 1. Second appearing 729. 2. Secret chambers 123. 2. See God 26. 1. Seek death 901. 1. it Seemed good 296. 1. Seen 34. 1. Seen God 832. 2. Self-willed 782. 2. in your Selves 777. 1. Send 301. 2. so Send I you 326. 1. Send her away 81. 1. Sensual 853. 2. Sent unto him 213. 1. as my Father Sent me 878. 2. Separate 210. 1. 298. 1. 680. 1. 699. 1. Separated 597. 2. build the Sepulchres 229. 2. whited Sepulchres 114. 1. old Serpent 910. 1. Serpents 780. 1. like Serpents 902. 2. take up Serpents 182. 2. Servant of the Church 508. 1. Servant of Jesus 847. 1. Servant of sin 601. 2. Servants 92. 2. 538. 2. to be Served 805. 2. Served God with fastings 196. 2. Service 748. 1. Serving the Lord 497. 1. Set 794. 2. Set up false witnesse 134. 1. Seven spirits 866. 1. 884. 1. Seven thunders 904. 1. Shadow 654. 2. Shadow of change 773. 2. Shadow of death 192. 2. Shaken in mind 680. 1. suffer Shame 349. 1. seen his Shape 832. 2. use Sharpnesse 594. 1. Sheep 287. 1. 301. 1. Sheep-market 280. 1. Shew the Lords death 132. 1. Shew thy self to the priests 44. 1. Shew of wisedome 656. 2. whose Shoes I am not 17. 2. Shod 632. 1. Shortly come to passe 855. Shrines 413. 1. Shunne 709. 1. Sharp sickle 920. 1. Signe 435. 1. Signe of the sonne of man 124. 2. Signes 350. 2. 915. 1. Silence in heaven 187. 1. 896. 1. first Simon 271. 1. Single eye 37. 2. Sin 752. 1. committeth Sin 831. 1. law of Sin 472. 2. 476. 1. man of Sin 680. 2. Sin to death 841. 1. of Sin 316. 1. Sin for us 578. 2. Sin not 625. 2. these that ye Sin not 824. 2. if we say that we have no Sin 823. 1. Sin that doth so easily beset us 763. 1. Sins 830. 2. committed Sins 786. 2. some mens Sins are open before 701. 2. Sinner 213. 1. 601. 2. Since 817. 2. Sincere milk 792. 1. elect Sister 843. 1. Sit 34. 2. Sit down with Abraham 45. 1. Slain 891. 2. Sleight 624. 1. whom ye Slew 115. 2. 859. let them Slip 728. 1. Slumber 494. 1. Smell of sweet savour 628. 1. Smoke 902. 2. Smoke of her burning 804. 1. Smoking flax 68. 1. Smote him 134. 2. Smyrna 874. 2. be Sober 719. 1. spiritually Sodom 856. Soft raiment 31. 2. Sojourn 354. 2. Sold under sin 470. 2. seemed to be Somewhat 599. 2. Songs 630. 1. if Sonnes then heires 477. 1. a Sop 309. 1. Sorrow 192. 1. 554. 1. Sorrows 891. 2. the king was Sorry 76. 1. Souldier that kept him 436. 1. a good Souldier 688. 2. Soul 674. 1. Souls under the altar 856. Souls of those slain 891. 2. Souls of men 935. 2. their Sound 490. 2. Sound in the faith 874. 1. Sounding brasse 554. 1. I will not Spare 593. 1. Speak 765. 2. Speak against 69. 2. Speak evill of dignities 842. 651. 1. Speak the word 359. 2. Spear-men 425. 2. Spikenard 176. 1. Spirit 28. 2. 222. 1. 360. ãâã 2. 674. 1. 800. 2. in the Spirit 591. 1. 862. by Spirit 679. 2. bound in the Spirit 417. 1. burned in Spirit 409. 1. pressed in Spirit 409. 1. my Spirit 782. 1. Spirit of God 804. 1. Spirit
men ãâã ãâã ãâã ãâã ãâã â constituted ãâã ãâã ãâã ãâã ãâã * Being able to ãâã ãâã ãâã ãâã ãâã â are in error ãâã ãâã ãâã ãâã ãâã * as Aaron also was ãâã ãâã ãâã ãâã ãâã â preserve him out of death ãâã ãâã ãâã ãâã ãâã * hearkned to delivered from his ãâã â consummate or consecrated * being pronounced by ãâã ãâã ãâã ãâã ãâã * Concerning which ãâã ãâã ãâã ãâã ãâã â much matter and which would not easily be interpreted by speaking ãâã ãâã ãâã ãâã ãâã * what are the elements or letters of the beginning ãâã ãâã ãâã ãâã ãâã see note on Rom. 3. â â partakes of ãâã ãâã ãâã ãâã ãâã * taâts not of ãâã ãâã ãâã ãâã ãâã But these higher doctrines like stronger meats are for those that are perfect men of full growth and answerable to them those that are of full knowledge in Christianity that by long custome and conversation in the sacred writings have so exercised and improved their faculties that they can discern between good and bad true and false doctrines which children and raw rude persons cannot doâ See Origen cont Cels l. 6. p. 262. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * the discourse of the beginning of Christ ãâã ãâã ãâã ãâã ãâã â be carried on ãâã ãâã ãâã ãâã ãâã * future age ãâã ãâã ãâã ãâã ãâã â and have fallen away again to * for whom ãâã ãâã ãâã ãâã ãâã â partaketh of * reprobate and neer a curse ãâã ãâã ãâã ãâã ãâã â are neâr * consummation of your hope ãâã ãâã ãâã ãâã ãâã â towardly sluggish ãâã ãâã ãâã ãâã ãâã * longanimity ãâã ãâã ãâã ãâã ãâã â is to them the end of all contestation for establishment ãâã ãâã ãâã ãâã ãâã * Wherefore ãâã ãâã ãâã ãâã ãâã â he interposed by oath ãâã ãâã ãâã ãâã ãâã * we may have ãâã ãâã ãâã ãâã ãâã â the inner part of the veil ãâã ãâã ãâã ãâã ãâã And whither to make the way accessible to us our Saviour Christ is gone as our harbinger even he that king and priest or powerfull intercessor of ours of which I spake ch 5. 10. and on occasion of the mention of which all that since hath been said hath by way of Parenthesis as it were been interposed to fortifie you against those that deceive you by figurative explications of Scripture see Note on chap. 5. d. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã One of whose father or mother or pedegree there is no mention in the story in Genesis as being indeed of another race not of that which is recorded in Scripture see v. 6. which notes him to be no Priest by descent as the Levitical Priests were and accordingly their genealogies and pedegrees both on the fathers and mothers side were preserved exactly as neither of his birth nor death the time of his entring on or leaving his office and so stands in the story as a kind of immortal Priest without any successor mention'd in his Priesthood nay perhaps the last Priest of the true God that was in Phoenicia Idolatry presently coming in this Melchisedek I say is in all this an embleme of Christ and so is set down Psal 110. who is such a Priest as he in respect of the conjunction of Priesthood and Regal office of the no predecessors or successors in the line of the title of King of righteousnesse and Prince of peace and of his continuing for ever in that office that is as long as there should be need of any as Melchisedek did as long as the worship of God continued in Phoenicia * pedegree ãâã ãâã ãâã ãâã ãâã And ye will soon discern what an eminent person this Melchisedek was when ye but remember that the Patriarch Abraham that had undertaken the service of the true God and was the stock from whence all the Aaronical Priesthood sprang did himself give him a tithe out of the choicest of the spoils which he took in the victory over the Kings â out of the prime of his store Now the Levitical Priests had commission by Law to receive tithes of all Jews that came from Abraham as Levi did that is from their own Countrymen But Melchisedek who was no kin to Abraham nor of that people a stranger to him received tithes from him which is an argument of greater dignity then to receive it onely from his own people and blessed him who was so special a favorite of Gods as to receive promises of such a nature so oft repeated to him And this is a clear argument that Melchisedek was a greater person then Abraham And in the Levitical Law they that receive tithes dye succeed and are succeeded their succession of oâe after the death of another is recorded in the Scripture and so their death punctually set down but in that place of Genesis Melchisedek hath no other mention made of him but that he liveth no kind of mention of his death So again if you compare it you shall find that Levi also who under the Law hath the privilege of receiving all the tithes did in Abrahams person as the sons are included in the parents pay tithes to Melchisedek which shews again the dignity of that Priesthood above the Levitical For Levi was in the loins of his great grandfather Abraham and as it were included in him and so may be said in some sense to have done what he did and paid what he paid This is an argument that the Levitical Priesthood was not so perfectly able to make a perfect explation of sin although it be true that it was instituted by the Law of God for that time for if it were there would then have been no need as it seems there was that God should institute another sort of Priest to wit his own Son to be such a Priest as Melchisedek was and not such an one as Aaron * about that ãâã ãâã ãâã ãâã ãâã â what need now is there ãâã ãâã ãâã ãâã ãâã * be raised ãâã ãâã ãâã ãâã ãâã â named or said ãâã ãâã ãâã ãâã ãâã * translated ãâã ãâã ãâã ãâã ãâã â translation ãâã ãâã ãâã ãâã ãâã Now this is clear by our Saviours being of the Tribe of Judah a Tribe from whence the Priests were not to come And more clear by the distinct words concerning him of his being such a Priest as Melchisedek was not as Aaron * another p lest is raised up ãâã ãâã ãâã ãâã ãâã For by that
it is manifest that Christ who is now our Priest and installed to it after his resurrection was not made a Priest by any law that provides for the mortality of Priests and so appoints them in a succession as the Aaronical Priesthood was but by that Spirit that powerfully raised him from the dead never to dye again and so to be a Priest for ever â indissoluble ãâã ãâã ãâã ãâã ãâã According as the Psalmist testifieth Thou art a Priest for ever c. And indeed that this Mosaical Law should be evacuated there was reason because it was so unable and uneffectual to doe that which was designed viz. the expiating of or cleansing from sin For the Mosaical Law got no man any freedome from sin was able to give no man strength to fulfil the will of God and could not purchase pardon for any that had broken it This therefore was to be done now afterwards by the Gospel which gives more sublime and plain promises of pardon of sin which the Law could not promise of an eternal and heavenly life to all true penitent believers which gracious tender now made by Christ give us a freedome of accesse to God and confidence to come and expect such mercies from him to lift up pure hands c. 1 Tim. 2. 8. and in all reason we art to make that use of it and not to fall off from Christ to Mosaical observances â superinducing of better ãâã ãâã ãâã ãâã ãâã * or let us for the King's MS. ãâã ãâã ãâã ãâã ãâã * Covenant ãâã ãâã ãâã ãâã ãâã And the Levitical priests are a number of men succeeding one another by whom provision is made for the mortality of the men which otherwise will bring it to an end But Christ being now no longer mortal hath no successor in his Priesthood his Priesthood passes not from him to any other * a priesthood that passeth not away By all which evidences it appears to our present comfort that he living for ever can intercede for ever for us bestow on us whatever we stand in need of and so from time to time relieve and succour against all temptations those that are true sincere Christians that serve Christ with all their hearts that adhere constantly to him â perpetuity ãâã ãâã ãâã ãâã ãâã And this was a sort of high priests that we sinfull weak creatures had need of one that being mercifully disposed is also uncapable of suffering any hurt of being defiled or corrupted or consequently of dying v. 25. and to that end is advanced to a pitch above our sinfull corruptible condition here * free from evil undesileable ãâã ãâã ãâã ãâã ãâã Who hath no necessity oftentimes as upon the great day of expiation once a year see ch 10. 11. to offer sacrifice first for his own then for the peoples sins as the high priest did under the Law All that was necessary for him to doe in proportion to those offerings of the Levitical priest was performed by him at once by his death upon the crosse by which he both offered for himself that is made expiation as it were not to deliver himself from sin for he was never guilty of any but from the infirmities assumed by him but especially from death it self and so is now never likely to die and determine his Melchisedek-priesthood and for others also offered one sacrifice for the sins of the whole world which will serve the turn without ever repeating it again â upon a day ãâã ãâã ãâã ãâã ãâã For the Levitical Law makes such men priests and none else which are subject to mortality but the oath of God Psal 110. concerning the immutable priesthood makes Christ the chief priest whose life and so whose priesthood was never to determine whose offering for himself that is for the putting off his infirm mortal body was complete at that once and needed never to be offered again by him any more then the same offering of his as it was for the sins of the world See ch 10. 11 12. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 1. 2. Sacr. legis Alleg. p. 106. Antiq. l. 1 c. 18. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã One that ministers and officiates in his Church that hath the ordering of the true not typical figurative Temple and Tabernacle that which is not built by humane workmen but by God all power being given unto him in Heaven and in Earth having dominion instated on him over his Church to deliver them and over his enemies to destroy them * ââth built ãâã ãâã ãâã ãâã ãâã A Minister I say for so every Priest is his business being peculiarly to sacrifice and offer burnt-offerings and sin-offerings c. c. 5. 1. and agreeably Christ was to have some sacrifice to offer to God as a Priest and that was himself presenting himself in Heaven the true Sanctuary after the slaying him upon the crosse c. 9. 12. And for his being a minister not on Earth only but now more especially in Heaven and there exercising his Priesthood 't is clear because here on Earth there be store of Priests which officiate according to the prescription of the Mosaical Law viz. those that offer the Levitical sacrifices and so there is no need that Christ should take that office upon him if it were to be exercised only here because that legally belongs to others â should not have been ãâã * those being Priests ãâã ãâã ãâã ãâã ãâã â âait upon the in age ãâã ãâã ãâã ãâã ãâã * enacted ãâã ãâã ãâã ãâã ãâã â he saith to them ãâã ãâã ãâã ãâã ãâã Which appears by this because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Covenant he doth it by way of complaint or finding fault with the weaknesse and imperfection of the former see c. 7. 18. after this manner or form of speech The Covenant which I will now make is not after the rate of the Covenant which I made with the Israelites by Moses a Covenant made up of external carnal commandments when I brought them out of Aegypt for that was not effectual to them was not able to attract them to obedience or perseverance but they fell off from me and consequently I forsooke them saith the Lord. * for in â on ãâã ãâã ãâã ãâã ãâã * or citizen for the King 's Mâ reads ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã That first covenant indeed had ceremonial lawes peculiar waies of worshipping God and a tabernacle And first for the latter of them see Mat. 7. note b. the Tabernacle that was a type of the whole world of earth and heaven this
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
themselves with better sacrifices then these Paraphrase 23. And therefore the Law commanding that the Tabernacle which in respect of the two parts of it but especially the inmost part is an image of the highest Heavens should thus be purified with the bloud of bullocks or goats that is that the Priest should never enter in thither without such bloud-shedding it is most agreeable and proportionable to these types that Christ should dye shed his own bloud and so enter into Heaven to be our high Priest and in like manner that we through many sufferings should enter into the kingdome of God 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us Paraphrase 24. For Christ was not so an high Priest as to enter into any holy place built by men the image or representation of signifie Heaven see Wisd 9. 8. but into Heaven it self there to appear before God as the Priest was said to doe in the Holy of holies and to recommend our wants and affairs to him and negotiate for us and so to relieve us when we stand in need of him 25. Nor yet that he should offer himself often as the high Priest entreth into the holy place every year with bloud of others Paraphrase 25. Nor was the similitude betwixt him and an high Priest to hold in this that as the Priest enters into the holy place every year with the bloud of bullocks and goats so Christ should enter every year into that which was signified by the Holy of holies 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared note h to put away sin by the sacrifice of himself Paraphrase 26. For then he should from time to time ever since the beginning of the world have dyed many times but in this his presenting himself in the sight of God his going to heaven to intercede for us differs from the Priests going into the Holy of holies that Christ doth shed none but his own bloud and that but once for all and that now in this last age see Note on Mat. 24. c. this close or shutting up of the Jewish state on purpose to obtain pardon for whatsoever sins repented of and to work reformation among us 27. And as it is appointed unto men once to die but after this the judgement â Paraphrase 27. For in this is the condition of Christ like to the condition of other men that as they must die but once and then be judged to all eternity 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation Paraphrase 28. So Christ having yielded up himself for a sacrifice for us and so born our sins up to the crosse with him dyed as our surety or proxy shall doe this but once when he comes again it shall be in another manner he shall not come to this earth to dye again but shall come in glory and power quite unlike that state wherein he was when he bare our sins to the relieving and bestowing deliverance on those who expect and wait for him and constantly adhere to his commands Annotations on Chap. IX V. 1. First covenant That it must be read ãâã ãâã ãâã ãâã ãâã the first without ãâã ãâã ãâã ãâã ãâã tabernacle will appear by the authority of antient MSS. as besides others taken notice of by other men in an antient one in Magd. Col. Library in Oxon and of the Syriack and old Latine Translation and of Saint Chrysostome and the Greek Fathers who read it not And then there is little doubt but the Substantive to it must be ãâã ãâã ãâã ãâã ãâã Covenant mentioned in the former Chapter and called ãâã ãâã ãâã ãâã ãâã the first in the verse immediately preceding this c 8. 15. which antiently was conjoined with this before the division into Chapters Besides the addition of ãâã ãâã ãâã ãâã ãâã tabernacle will not be very congruous for then the Tabernacle must be said to have in it ãâã ãâã ãâã ãâã ãâã the worldly holy that is the Tabernacle as appears v. 3. where ãâã ãâã ãâã ãâã ãâã tabernacle is called ãâã ãâã ãâã ãâã ãâã the Holy of holies As for ãâã ãâã ãâã ãâã ãâã ordinances see Rom 8. d. and ãâã ãâã ãâã ãâã ãâã is in any reason to be taken not in the Genitive but the Accusative plural and so will note sacrifices and other institutions for Gods worship which belonged to that Mosaical Covenant V. 4. Golden pot It is a matter of some difficulty to determine whether it were the Ark in which the Pot of Manna and the Rod are hore said to be kept or more generally the Holy of holies wherein as in a common place both they and the Ark were For first the phrase ãâã ãâã ãâã ãâã ãâã in which may equally referre to ãâã ãâã ãâã ãâã ãâã the tabernacle called the Holy of holies and to ãâã ãâã ãâã ãâã ãâã the Ark and secondly it is positively affirmed 1 King 8. 9. that there was nothing in the Ark but the tables of stone But then on the other side it is apparent that those Tables of the Law were in the Ark and therefore the mention of those being immediately subjoyned to the mention of the Pot and the Rod and connected distinctly with a ãâã ãâã ãâã ãâã ãâã the pot and the rod and the tables in all reason they must be thought affirmed to be in the Ark where it is certain the Tables were and 2. it is as manifest that the ãâã ãâã ãâã ãâã ãâã over it v. 5. denotes the Ark on the covering of which and not of the Holy of holies the Cherubim were To this difficulty that which Theophylact hath affirmed is most satisfactory that though at that time which is referred to 1 King 8. 9. that is in Solomons time there was nothing in the Ark but the Tables yet in after-times the Pot and the Rod were put there viz. in Jeremies time when the Ark was to be hid by him and all this saith he S. Paul may be supposed by tradition to have had from Gamaliel his Master a Pharisee and accordingly saith he ãâã ãâã ãâã ãâã ãâã the Hebrews or Jewes of his time which were of the Pharisees sect affirmed it to be so V. 5. Glory ãâã ãâã ãâã ãâã ãâã glory is here set to signifie the Schechina or appearing of God which was wont to be by Angels of which there Cherubims were the representations See Note on Mat. 16. n. and on Mar. 1. 2. Ib. Mercy-seat The word ãâã ãâã ãâã ãâã ãâã is answerable to the Hebrew ãâã ãâã ãâã ãâã ãâã Now the word ãâã ãâã ãâã ãâã ãâã signifies two things first to cover and