which purpose to shew you how necessary it is for every of you to remit most freely the injuries that are done to you by your brethren be they never so great if you expect any remission from God for your sins committed against him I shall give you this parable Gods dealing with men under the Gospel is very fitly resembled to a King calling his servants to account 24. And when he had begun to reckon one was brought unto him which ought him ten thousand talents Paraphrase 24. And when he did so one of his servants upon account was found to owe him a great summe cast up by ordinary valuation to be a thousand eight hundred seventy five thousand pounds 25. But for as much as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made Paraphrase 25. But he being not able to pay that sum his master appointed him to be used as debtors which are not able to pay are wont to be used among the Jews sold they and their wives and their children to be servants and bondmen â— Kings 4. 1. and by that sale the debt to be paid 26. The servant therefore fell down and worshipped him saying Lord have patience with me and I will pay thee all Paraphrase 26. Hereupon the indebted servant fell down on his face and besought him that he would stay a while till he might be able to pay him and not use this extremity towards him promising if he would doe so that he should lose nothing by him 27. Then the Lord of that servant was moved with compassion and loosed him and forgave him the debt Paraphrase 27. And his master was merciful and quitted him of the former sentence v. 25. and frankly forgave him that vast summe upon his bare request 28. But the same servant went out and found one of his fellow-servants which ought him an hundred pencâ— and he laid hands on him and note d took him by the throat saying Pay me that thou owest Paraphrase 28. But when this was done this servant that had been thus mercifully and magnificently dealt with by his master having had ten thousand talents forgiven him met with one of his fellow-servants which ought him somewhat one hundred denarii valued to three pounds two shillings sixpence of our money a contemptible summe in comparison with what had just now been forgiven him and he presently apprehended him in a most rigid manner requiring him to make present payment 29. And his fellow-servant fell down at his feet and besought him saying Have patience with me and I will pay thee all Paraphrase 29. And this fellow-servant of his besought him with as much humility to forbear him as he had v. 26. bâ—sought his masters forbearance for six hundred thousand times as much 30. And he would not but went and cast him into prison till he should pay the debt Paraphrase 30. And that servant that had had so much forgiven him would not forgive so little but dealt with him in the extremest rigor cast him into prison never to be released but upon paying the whole debt 31. So when his fellow-servants saw what was done they were very sorry and came and told unto their Lord all that was done Paraphrase 31. For this all the fellow-servants that saw it were much troubled both for the unhappy lot of him that suffered and the unreasonable behaviour of him that thus dealt with him in so distant a matter from what himself had so lately found from his master and upon this they came and informed their master of it 32. Then his Lord after that he had called him said unto him O thou wicked servant I forgave thee all that debt because thou desiredst me Paraphrase 32. O thou unconscionable man thou canst not but remember how I lately forgave thee all that vast summe owing to me by thee with which this of thy fellow-servant to thee beareth no proportion and that upon thy bare request having no motive beside my own compassion to an helplesse creature to invite me to so great a mercy 33. Shouldst not thou also have had compassion on thy fellow-servant even as I had pity on thee Paraphrase 33. Was it not then reasonable for thee that hadst received pardon of so vast a debt from thy master or superior to have in like manner as I gave thee example shewed pity to thy fellow-servant to whom thou wert so much more oblâ—â—ed then I to thee and to have remitted him so small a summe when I forgave thee six hundred thousand times as much 34. And his Lord was wroth and delivered him to the note e tormentors till he should pay all that was due unto him Paraphrase 34. Upon this the master was most justly enraged against him and used him as he had done his fellow v. 30. and though he had before remitted him yet upon this unworthy impious behaviour he revoked his designed mercy and cast him into prison 35. So likewise shall my heavenly father doe also unto you ife ye from your hearts forgive not every one his brother their trespasses Paraphrase 35. By this resemblance ye see what measure ye must expect from God in this matter For just so shall God deal with you remit nothing of that rigour against you which you use against others deal most severely with you if ye doe not clearly plenarily and sincerely without any reservation or designe to have God execute any vengeance for you or the like forgive all injuries how great soever being certainly farre below the proportion of yours against God that are done to you by any man living Annotations on Chap. XVIII V. 10. Angels That Angels are Gods ministring spirits and doe performe his commands in guarding his servants here below is the doctrine of Scripture Heb. 1. 14. and so severall times in the Revelation where the seven Spirits c. 1. 4. and c. 4. 5. that is saith Andreas Caesareensis seven Angels are said in heaven to behold his face in the same manner as is here affirmed of them But whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Angels here be to be defined singular Angels peculiarly design'd to particular persons is not here distinctly affirmed onely that they are as God sees fit employed in services for the benefit of these little ones that is of Christians And of that there is no doubt Thus saith Origen contr Cels l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angels that are appointed to preside over them as guardians to counterwork the treacheries and policies of Satan That these are said continually to behold the face of God is saith Dionysius Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they continually and stedfastly behold the beauty of God and never fall off from that dignity and preferment as Lucifer did which they enjoy by their nearnesse to the true reall eternall good But there is besides this a more peculiar
Behold the day behold it is come the morning is gone forth which is clearly the approaching of this day and so other of the phrases used in the New Testament for that destruction are to be met with in that chapter An end the end c. v. 2 3 6. and yet more perfectly v. 12. The time is come the day draweth neer and these spoken clearly as that whole Chap. of the final destruction of that whole people The approach of which being here mention'd as a motive to encourage the Christian Jewes to hold out and not to fall off to the Gâ—osticks impure courses who by helping them to escape persecutions corrupted and inveigled many this phrase is here by way of accommodation applied to that time as a time of light unfit for the works of darkness See Heb. 10. a. and Lu. 21. 34. V. 13. Rioting What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies is not so commonly observed Theophylact defines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 songs with drunkenness and contumely In which definition as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely is oft used in an impure sense to denote unlawfull loves and pursuits so in all probability doth it therere for the night-amorous revels are they that are peculiarly signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Wisd 14. 23. where speaking of the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret mysteries he joynes with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mad revels and as the effects thereof addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they keep neither lives nor marriages pure So 2 Mac. 6. 4. when he saith the Temple was filled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dallying with harlots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he that doth this is in Theocritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So say the Scholiasts on that Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is used for those that go by night to their sweet-hearts This they used to do with torches and fiddles singing amorous ballads at the dores of their beloved from thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pattern of which is set down in Plautus Curcul Act. 1. Scen. 2. Quid si adeam ad fores atque occentem Pessuli heus pessuli vos saluto lubens To this belongs that of Aristophanes in Pluto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He lookes as if he were going to a revel having his crown and his torch and more fully in the right reading of the verse in Plautus Tute tibi praeis lotis luces cereum You go before your self with the fiddle you arâ— your own torch-bearer some body else it seems they were wont to have to performe these offices for them so saith the Commentator of Hermogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagoras studying the stars at midnight saw a young man with a fidler revelling with a torch Agreeably the word is here to be interpreted the night-revels or pursuits of their unclean designes and so it is Gal. 5. 21. and 1 Pet. 4. 3. Commissationes which some have mistaken for Comessationes as if it were from comedo and so render it surfetings whereas the Latine word is but a light derivation from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. XIV 1. HIM that is weak in the faith receive ye but not to doubtfull note a disputations Paraphrase 1. And for the preserving of that Christian charity among all mention'd solemnly c. 13. 8 9 10. I shall enlarge to give these rules Great dissensions and divisions are already gotten into the Church of Jewish believers not only against the Gentiles but among themselves some Jewish converts discerning their Christian liberty and freedome from the Judaical yoke others conceiving themselves still to be under that obligation The latter of these is zealous for the Mosaical Law and observances of circumcision and meats c. and condemnes all others as breakers of Gods Law that do not observe all these On the other side they that are instructed in the knowledge of their Christian liberty seeing others stand on such things as these that had never any reall goodness or vertue in them and now are abrogated by Christ are apt to despise and contemn them that continue under that yoke and resolving to maintain that liberty which they have purchased by Christ freedome from such obligations are apt to separate from the Judaizers ch 2. 18. and so betwixt one and the other the communion is likely to be broken To both these therefore I apply my self at this time Those of you that do not think your selves obliged to keep the Law do not ye reject the scrupulous or erroneous Judaizer that thinks himself bound to observe those Lawes of obstaining from many meats c. but receive him to your Communion yet not so that he thereby think himself encouraged or authorized to quarrel with other mens resolutions for the directing their own lives what is lawfull or unlawfull for them and to condemn others that doe not think themselves so obliged 2. For one believeth that he may eat all things another who is weak eateth herbs Paraphrase 2. He that is sufficiently instructed in his liberty makes no scruple of eating any thing thinks not himself obliged to be circumcised c. makes use of his Christian liberty to that purpose but the Judaizer being not sufficiently instructed in the nature of the liberty allow'd him by Christ and remaining in that error concerning the obligingnesse of the Mosaical Law abstaineth from all flesh perhaps for so some did saith Theophylact that they might not be taken notice of to abstain peculiarly from swines flesh or else from some sorts of meats as unclean and forbidden 3. Let not him that exteth despise him that eateth not and let not him which eateth not judge him that eateth for God hath received him Paraphrase 3. Now to begin with the latter first see note on Mat. 7. b. The Jewish believer that discernes his liberty and eateth all meats indifferently must not despise the scrupulous erroneous which is also a Jewish believer And on the other side the scrupulous Judaizer must not reject and cast out of his communion that other who being instructed in the nature of his Christian liberty doth not think himself obliged to abstain from all those meats from which a Jew under Moses religiously and Judaically abstains for God hath admitted him into the Church without laying that yoke upon him as a servant into his family and he is not to be excluded by the Judaizer for such things as these 4. Who art thou that judgest another man's servant to his own master he standeth or falleth yea he shall be holden up for God is able to make him stand Paraphrase 4. What commission hast thou O Jewish Christian to judge God's servant received and owned by him v. 3. to exclude him out of the Church see ch 2. 1. and note a. To his own Lord
which will be an occasion to them to reject and sin against my doctrine goe and cast an angle into the lake and the first fish which thou catchest when thou openest his mouth thou shalt in it find a piece of money worth two shillings sixpence which makes two didrachmes or head-mony for two persons Annotations on Chap. XVII V. 10. Elias must first come By this question of the three Apostles made unto Christ at his coming down from the mount may be collected what was the prime matter of the discourse betwixt him and Moses and Elias v. 3. For that their question should referre to Christs resurrection from the dead incidentally mentioned v. 9. is not possible because the Scribes did not beleive that the Messias should die or rise nor consequently that Elias should come before that Of this discourse what was the subject matter of it there is nothing said either in this Gospel or in that of Saint Marke but only this that the disciples asked him saying Why then say the Scribes that Elias must first come By the Scribes are here meant their Doctors of the Law those that were skilfull not onely in the Law but in the doctrine of the whole old Testament and so of the Prophets among whom Mal. 4. 5. they found that Elias was to come before a set time or period that is before the great and dreadful day of the Lord This therefore being it that was asserted by the Scribes the great and dreadful day of the Lord the thing before which said they Elias must first come and the Disciples question Why then do they say that Elias must first come being an objection against what they had heard discoursed of in the mount it necessarily follows that that which was discoursed of in the mount was the approaching of that great and dreadfull day of the Lord. Now what is meant by this great dreadfull day of the Lord appears by the first 2 d 3 d verses of that Chapt. Behold the day cometh that shall burn as an oven all the proud yea all that doe wickedly shall be as stubble and the day that cometh shall burn them up that it shall leave them neither root nor branch But unto you that fear my name shall the sun of righteousnesse arise with healing in his wings and ye shall goe forth and grow as calves of the stall and ye shall tread down the wicked for they shall be as ashes under the soles of your feet in the day that I shall doe this saith the Lord of hosts What was the ultimate completion of this Prophecy and of the like Joel 2. 11 22 23 33. though Elias be not mentioned there is clear enough the eradication of the wicked obstinate Jews v. 1. and the delivery and preservation of all the humble faithful penitents out of that destruction v. 2. together with the advantages that should come to the faithful by that means as from a victory over enemies and persecutors v. 3. So in Joel the fire devoureth before and the flame consumeth behinde the land from a garden of Eden becomes a desolate wildernesse yea and nothing shall escape them v. 3. and much more to the same purpose noting the utter destruction of the Jews and then Fear not O land be glad and rejoyce for the Lord will doe great things v. 21. Be not afraid v. 22. be glad ye children of Sion v. 23. and ye shall eat in plenty and be satisfied and praise the name of the Lord that hath dealt wondrously with you and my people shall never be ashamed v. 26. And it shall come to passe that whosoever cals upon the name of the Lord shall be delivered for in mount Sion and in Jerusalem shall be deliverance as the Lord hath said and in the remnant whom the Lord shall call These two then being the parts of that great and dreadfull day the destruction of the unbeleiving Jewes that stood out and persecuted and crucified Christ and Christians and the rescue of a remnant the persevering beleivers and John Baptist being the Prophet sent into the wildernesse like Elias to foretell this destruction and to preach Repentance for the averting of it there is little reason of doubting but that that Prophecy of Malachy was exactly thus fulfilled and that consequently this was the matter of the discourse of Elias and Moses with Christ though as in a vision somewhat obscurely and darkly delivered upon which the Disciples discerning this to be the day spoken of by Malachy but not discerning that Elias was yet come and so that that precedaneous part was yet fulfilled ask Christ this question why then 't is resolved on by all that Elias must first come first that is before this great and terrible day of the Lord which they now heard was approaching and had nothing to say against it but the known Scripture-prediction that Elias was first to â—ome That which hath been thus explained from this advantage of the Disciples question is indeed the very same with what Saint Luke the onely one of the four Evangelists that mentions any thing of this discourse of Elias and Moses with Christ relates of it c. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they related his exodus or going out which he should accomplish at Jerusalem which that it agrees perfectly with what hath here been said see Note on Luke 9. c. and 2. Pet. 1. c. And for this discourse Elias indeed and Moses were fit persons to be brought in in a vision to deliver it because Elias was he that call'd fire from heaven upon the enemies of God and so might fitly represent the destruction of enemies and Moses beside the destructions wrought on the Aegyptians and Pharaoh deliver'd the Israelites out of that thraldome and persecution indured there and so was fitly chosen to represent the deliverance and rescue of true patient persevering beleivers V. 11. Restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is rendred by Hesychius and Phavorinus to finish or perfect 'T is true indeed the ordinary books read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is a false reading as it is evident by that which it immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantive signifies perfection completion According to this notation of the word this would be the importance of the place he shall finish or perform establish settle all things both perform all that was prophesied of Elias at his coming and cloze and shut up the first state of the world that of the Mosaical oeconomy making entrance as an harbinger on the second that of the Messias In this sense it is that it is said that the law and the Prophets were untill John noting him to be the conclusion and shutting up finishing and closing that state and that was to be the office of Elias under whose name John was prefigured And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies Acts 3. 21. the establishing setling completing or fulfilling
notation of the phrase as to behod the face signifies to wait attend as a servant Psal 123. 2. as a Minister to be ready at hand to doe whatsoever is commanded Thus in Elias Levita speaking of the word Mitateron he is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps facierum Prince of faces that is Angelus qui semper videt faciem regis excelsi c. an Angel which always beholds the face of the high King c. that is of God And both these put together make up the full sense of the words which yet farther note a more eminent sort of Angels V. 19. Shall aske It is somewhat uncertain what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here For that it is not in the Active which is ordinarily used for asking see c. 21. 22. is clear and if it be rendred in a Passive sense then it will be whatsoever they shall be required to and referre to the one or two that are taken v. 16. that is required to goe along with the admonisher which being here part of Christs institution it may consequently be said of it as a promise from Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it shall be unto them from my father that is my father shall give authority to that which they being thus called or required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall agree on The reason of which is given v. 20. For where two or three are thus assembled in my name according to my appointment there am I in the midst of them This hath that degree of appearance of truth that I thought fit here to mention it but not so much certainty as to put it in the margent or to impose it as the primary sense in the Paraphrase V. 23. Servants The servants here that the King or Lord is supposed to call to account seem to be those which are intrusted by him to negotiate for him such as are mentioned c. 25. 14. and Lu. 19. 13. And proportionably his reckoning with them here v. 24. is all one with that Mat. 25. 19. and the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both places which in S. Luke who calls him a King also as he is here c. 19. 5. is express'd by commanding his servants to be called that he might know how much every one had gained by trading that is what every man had gotten and had ready to bring him in above the money which he received That is there set down to be a very strange encrease one pound had been improved into ten v. 16. another into five pounds v. 18. and in S. Matthew five are encreased into five more two into two more And so in both Evangelists some such encrease is brought in by every one but only by him that had laid it up in a napkin and been perfectly idle done nothing with it Agreeably to this it here followes that one of these servants when he comes to be reckon'd with is found upon account to be endebted to his Lord ten thousand talents which at the rate of 750 ounces of silver to a talent and of five shillings an ounce arises to one thousand eight hundred seventy five thousand pounds a vast sum of money And that being required he was no way able to make payment and so was adjudg'd by his Lord as such debtors are wont to be sold c. upon this his petition to his Lord is that he will bear with him a while and he will repay him all that upon account was due unto him all the ten thousand talents And thereupon his Lord mooved with pity towards him not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 released him from that sentence of selling and imprisoning before decreed against him but also remitted him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole debt the ten thousand talents for which he was cast into prison 'T is true indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used and rendred debt doth also signifie usury or interest and so might be thought to signifie here not the whole debt but only the interest that would be due for the forbearance of it for the space that he now desired To this also the words of the servant's request seem to incline which were only these that he would have patience that is grant him some time promising if he would to pay him the whole summe and not desiring the forgivenesse or remission of that But although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies use yet it signifies a loane or debt also and so it is express'd to doe here v. 30. 32. 34. and the Arabick reads Colla mah alaihi all that was upon him all that he was lyable to or responsible for now that was plainly not only all the interest that his desired forbearance would arise to but even the principal it self For though the servant doth not beg the absolute remission of that but uses the ordinary forme of insolvent debtors which desire patience or release from prison and labour to encline the Creditor to that by fair promises that he shall lose nothing by them yet Gods mercy express'd by this of the Lords and the example set to us in the former passage v. 22. of plenary and absolute forgivenesse of what is already suffered and not only of what may follow will certainly extend it to the whole summe and not suffer it to be restrained to no more then the Creditors request the interest for forbearance And so the other part of the Parable his dealing with his fellow-servant doth demonstrate also for there that which he would not forgive was in all reason answerable to that which the Lord had forgiven him differing only in the quantity of it so few denarii on eight parts of an ounce to so many Talents and answerable to that is the brothers trelpasse against me in proportion to thy sins against God and that is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a word which is not capable of that ambiguity the debt v. 30. not the interest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that debt and therefore this is most reasonably to be pitch'd on as the meaning of the place and the Conclusion from thence this plain truth that Gods pardons here in this life are not to us Absolute while we become uncharitable to our brethren but according to the petition in our Lords Prayer answerable to our dealings with others and so conditional and are no longer likely to be continued to us then we perform that condition V. 28. Took him by the throat The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only to choak or throttle but also according to the use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 16. 14. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to pluck to exagitaâ—e to trouble to hale to shake to terrifie and so it may here signifie V. 34. Tormentors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius it not
Cor. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not dignified so farre as to be his Apostles yet to be his servants or Christians and c. 8. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in proportion to 2 Tim. 1. 9. they that are thus loved and favoured by God out of his special grace or according to S. Cyrill of Jerusalem his notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Preface to his Catechismes they that are come in to the faith of Christ not only bodily as Simon Magus but in sincere purpose and resolution of mind see Note on Rom. 8. 28. So 1 Cor. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called being opposed to infidel Jews and Greeks are servants followers of Christ so Jude 1. the word is used absolutely and Substantively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are called that is to the Saints or Christians sanctified by God the Father and kept by Jesus Christ Having gone thus farre there are only three places behind Two are those in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and c. 22. 14. In this place 't is clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to the notion of retaining unto Christ entring into his service in the vineyard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some special excellence or diligence there to which reward is consequent Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may referre to the favour of being call'd before others preferred before others in that respect when others lie idle a great while because they are not call'd v. 7. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as to whom God hath awarded the hire or reward which we see was by God who rewards every man according to his actions or workes awarded as plentifully to them that came in late to the vineyard as to those that came in earlyest and that signifies that they coming in late laboured more for the time then the other did nay very many of those that were first call'd viz. the Jews came not in at all and so were not all capable of that reward And in both respects 1. of them that being call'd first were yet exceeded in diligence and so overcome by those that came later and 2. of those that forsook their own mercy it is there said that many are the called but the chosen few and the last shall be first and the first last those that had been vouchsafed earlyer mercies greater graces for the obtaining salvation called before others to the Gospel nay perhaps allowed higher revelations here are not yet found capable of higher rewards greater degrees of glory hereafter And the reason is because though not this of Gods vocation which is free yet that other mercy of eternal reward is dispensed secundùm opera according to proportion to that use that is made of that grace of vocation that is to every man according to his works So in the second place Matth. 22. 14. the called are those to whom the first graces are given of inviting and calling to Christ v. 3. 4. and yet farther of bringing in to that spiritual feast v. 10. but then those that were invited and did not at all come in and so were not worthy v. 8. that is capable of the farther grace of reward or reception there and he that coming in came without the wedding garment that due reformation and change of mind required of him in obedience to that call were not allowed those higher vouchsafements but even those which they had taken from them and they punished for the abuse of them cast into utter darknesse where there is crying out c. The last place Apoc. 17. 14. is very remarkable where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called chosen faithful are set down either as all one or else as divers degrees of Christians and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last or highest 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reteiners to Christ or to the faith of Christ then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that had lived like such that had not in vain received the Gospel 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful servants that continued faithful unto death performed all the trusts that God had reposed in them By what hath been thus shortly said may be discerned what probably is the meaning of this word in the several places in the New Testament which here once for all was not amisse to have mentioned Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Pet. 2. c. V. 29. In this place after v. 28. there is a large addition in the ancient Greek and Latine MS. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either miswritten for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But doe yee seek to encrease from a little and from the more to lessen But when ye enter and are invited to supper lie not down in the most eminent places lest a more honourable then thou come in and he that made the invitation come and say unto thee Get thee lower and thou be put to shame But if thou lie along in the inferior place and one inferior then thou come then he that made the invitation shall say to thee Come up higher and this shall be for thy advantage That some such thing was spoken by Christ upon some occasion appears by Luke 14. 8. And of this there is no other mention in this Gospel unlesse it be here CHAP. XXI 1. AND when they drew nigh unto Jerusalem and were come to Bethphage unto the mount of olives then sent Jesus two disciples 2. Saying unto them Goe into the village over against you and straightway yee shall finde an asse tyed and a colt with her loose them and bring them unto me Paraphrase 2. the foale of the asse Mar. 11. 2. and Lu. 19. 30. 1. see c. 26. 8. and c. 27. 44. 3. And if any man say ought unto you ye shall say The Lord hath need of them and straightway he will send them 4. All this was done that it might be fulfilled which was spoken by the Prophet saying 5. Tell ye the daughter of Sion Behold Thy King cometh unto thee meek sitting upon an asse and a colt the foale of an asse Paraphrase 4 5. Thus Christ roade not for any wearinesse having gone formerly through all Palestine on foot and this being now a small journey from mount Olivet to Jerusalem but thereby by using this that belonged to Judges Speak you that ride on white asses to signifie his approbation of those due acclamations which he knew would that day be given him v. 8. as to the Messias that so the prophecy Isa 62. 11. and Zach. 9. 9. might be accomplish'd wherein we read That the King of the Jews the Messias should come riding upon an asses foale which though it were a meek was yet also a royall gesture or ceremony 6. And the Disciples went and did as Jesus commanded them 7. And brought the Asse
and told them Elias verily cometh first and restoreth all things and how it is written of the son of man that he must suffer many things and be set at nought 13. But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed as it is written of him Paraphrase 12 13. And he answered them saying It is no doubt prophecied of Elias Mal. 4. 5. that he should come before the great and terrible day of the Lord that is the destruction of the Jewes on purpose to convert and deliver them from it v. 6. But let me tell you John Baptist is this Elias and he ye know is come already as well as I and they have used him as Ahab used Elias when he was here on earth stood out obdurate against all his threats And as they have done with him so shall they deale with me persecute despise and put me to death according to the predictions of the old prophets concerning the Messiah and as was intimated by John Baptist in those words of his Behold the Lamb of God that taketh away the sinnes of the world meaning that I should beare your punishments as a lamb be sacrificed and slain by and for you See Mat. 17. 11 12. 14. And when he came to his disciples he saw a great multitude about them and the Scribes questioning with them 15. And straightway all the people when they beheld him were greatly amazed and running to him saluted him 16. And he asked the Scribes What question ye with them Paraphrase 16. About what doe you question the disciples ver 14. 17. And one of the multitude answered and said Master I have brought unto thee my son which hath a dumb spirit Paraphrase 17. a disease which when it is upon him takes away his speech an Epilepsy Lu. 9. 39. and hearing v. 25. 18. And wheresoever he taketh him he note b teareth him and he foameth and gnasheth with his teeth and pineth away and I spake to thy disciples that they should cast him out and they could not 19. He answereth him and saith O faithlesse generation how long shall I be with you how long shall I suffer you bring him unto me Paraphrase 19. He said to his disciples or In his answer to the man he said to his disciples See Mat. 17. 17. 20. And they brought him unto him and when he saw him streightway the spirit tare note c him and he fell on the ground and wallowed foaming Paraphrase 20. put him into a fit 21. And he asked his father How long is it agoe since this came unto him And he said Of a child 22. And oft-times it hath cast him into the fire and into the waters to destroy him but if thou canst doe any thing have compassion on us and help us Paraphrase 22. so as to endanger his life 23. And Jesus said unto him If thou canst beleive all things are possible to him that beleiveth Paraphrase 23. If thou canst beleive me to be able to doe it thou mayest then be capable of this miracle For 24. And straightway the father of the child cryed out and said with teares Lord I beleive help thou mine unbeleif Paraphrase 24. and whatever degree of faith is wanting in me I beseech thee to pardon and repair it in me 25. When Jesus saw that the people came running together he rebuked the foule spirit saying unto him Thou dumb and deaf spirit I charge thee come out of him and enter no more into him Paraphrase 25. commanded the devil that inflicted that disease saying Thou evil spirit which afflictest this person so sorely that he can neither speak nor hear 26. And the spirit cryed and rent him sore and came out of him and he was as one dead insomuch that many said He is dead Paraphrase 26. And he fell into a sore fit of Epilepsy and therewith was forever freed of the disease 27. But Jesus took him by the hand and lifted him up and he arose Paraphrase 27. recovered 28. And when he was come into the house his disciples asked him privately note d Why could not we cast him out Paraphrase 28. His disciples thinking verily that they were not able to cure this disease asked in private what the reason was 29. And he said unto them This kind can come forth by nothing but by prayer and fasting Paraphrase 29. And he told them that to the curing of this disease they ought to have fasted and prayed and their not using that means which they ought to have used was it that made them not able to doe it and that was the culpable omission which he reprehended in them v. 19. See Mat. 17. 21. 30. And they departed thence and passed through Galilee and he would not that any man should know it 31. For he taught his disciples and said unto them The son of man is delivered into the hands of men and they shall kill him and after he is killed that he shall rise the third day Paraphrase 30 31. And Christ now determined to be more private seeing and telling his disciples how little good was now likely to be done by his farther miracles it being certain that the chief of the Jewes would instead of believing on him put him to death but as this should be so within three days he should rise again and that would be a proper means to convince some See note on Mat. 8. b. 32. But they understood not that saying and were afraid to ask him 33. And he came to Capernaum and being in the house he asked them What was it that ye disputed among your selves by the way 34. But they held their peace for by the way they had disputed among themselves who should be the greatest Paraphrase 34. they had as they went along fallen into a contention which of them was to be preferred before to take place of the rest 35. And he sate down and called the twelve and saith unto them If any man desire to be first the same shall be last of all and servant of all Paraphrase 35. The precedence among my disciples all that they are capable of that of being governours of the Church brings no advantage to him that hath it but to be more the servant of other men more work and business being the only advantage of that precedence which shall befall you and your successors in the Church 36. And he took a child and set him in the midst of them and when he had taken him in his arms he said unto them 37. Whosoever shall receive one of such children in my name receiveth me and whosoever shall receive me receiveth not me but him that sent me Paraphrase 36 37. To which purpose he gave them a significative embleme in shewing them a little child and having done so taking him into his arms and embracing him By the former part intimating what was before exprest v. 35. that he that will expect
riches V. 19. A certain rich man That this is not a story but a parable may appear by Gemara Baby ad Cod Berachoth where thus much of it is set down that a King made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great feast and invited all the strangers and there came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one poor man and stood at his gates and said unto them Give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one bit or portion almost the Latine pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they considered him not and he said My Lord the King of all the great feast thou hast made is it hard in thine eys to give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one bit or fragment among them And the title of this passage there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A parable of a King of flesh and blood V. 25. Receivedst thy good things The phrase of receiving thy good things seems to be agreeable to the Hebrew style which useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving his world for an uninterrupted course of secular felicity when all things succeed according to a mans will in this world according to an ancient saying of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever shall pass through forty dayes without chastisments hath received his world a full abundant reward for all the good he hath done here CHAP. XVII 1. THEN said he unto his disciples It is impossible but that offences will come but woe unto him through whom they come Paraphrase 1. It is not to be imagined that God should so think fit to interpose his power perpetually as to hinder or not permit false doctrines and schismes and other the like means of hindring or discouraging men in their Christian course to come into the world Mat. 18. 7. to draw men from the Christian doctrine of truth and charity 2. It were better for him that a milstone were hanged about his neck and he cast into the sea then that he should offend one of these little ones Paraphrase 2. discourage or drive off one Christian to unchristian life 3. Take heed to your selves If thy brother trespasse against thee rebuke him and if he repent forgive him 4. And if he trespasse against thee seven times in a day and seven times in a day turne again to thee saying I repent thou shalt forgive him Paraphrase 3 4. Be ye carefull that ye be not guilty of any degree of this But on the other side after the example of Christ mentioned in this matter Mat. 18. 11 12. doe the utmost in your power to reduce any Christian that offendeth though it be by injuring thee In which case thou art to be so far from being angry with him or designing revenge that thou must beside pardoning him upon his reformation how often so ever he offend thee use all probable means to bring him to repentance 5. And the Apostles said unto the Lord Increase our faith Paraphrase 5. Upon another occasion most probably that Mat. 17. 20. where in the discourse between his disciples and him he taxeth their unbelief he was intreated by some of the disciples who were not able to cast out a devil or cure the young man of the Epilepsy Mat. 17 16. that he would give them more of this gift of miracles that they might be able to doe all to which they were by his designation sent but were not able to doe them for want of some higher degree of this miraculous faith then as yet they had attained to 6. And the Lord said If ye had faith as a grain of mustard-seed ye might say unto this sycamine tree Be thou plucked up by the root and be thou planted in the sea and it should obey you Paraphrase 6. And he said unto them If you had but the least degree of true faith you should by my power be enabled to work any the greatest miracle remove mountains Mat. 17. 20. make trees grow in the sea c. But what I mean by this true faith I will expresse to you by a parable or similitude 7. But which of you having a servant plowing or feeding cattel will say unto him by and by when he is come from the field Goe and sit down to meat 8. And will not rather say unto him Make ready wherewith I may sup and gird thy self and serve me till I have eaten and drunken and afterward thou shalt eat and drink 9. Doth he thank that servant because he did the things that were commanded him I trow not 10. So likewise ye when ye have done all those things which are commanded you say We are note a unprofitable servants we have done that which was our duty to doe Paraphrase 7 8 9 10. As it is with an hired servant 't is not sufficient for him to doe that one businesse for which he was hired but other common offices there are which belong indifferently to all servants as waiting at table c. and when he hath done his other works in the field for which he was hired as ploughing c. he must first set cheerfully to the other offices before he think he have done his duty or expect to receive his ordinary food his daily wages so must ye whose task it is to cure diseases cast out devils doe all those things with all fidelity which are means to that end or never think you have performed your duty When confidence of my power and using the mention of my name will not cast out devils then solemn prayer is your duty to be superadded to that and when that and prayer alone will not doe you must adde fasting also Mat. 17. 21. and not think that 't is free for you to doe or not to doe this and that if you doe it 't is eminent virtue in you but you must looke upon it as necessary duty which when you have done you have done no more then was commanded you and was strictly required of you to doe This is the best answer which is likely to be given to your request of having your faith encreased Doe not you neglect the means and you shall be able to doe what miracles you will But as long as you think your partiall obedience will serve the turne and will not take the pains to fast and pray to cast out a devil and the like this is an infidelity in you Mat. 17. 17 20. which will disable you from doing those miracles which otherwise you would easily be able to doe 11. And it came to passe as he went to Jerusalem that he passed through the midst of Samaria and Galilee Paraphrase 11. who being unclean by their leprosie and so to be separated from society durst not come near unto him 12. And as he entred into a certain village there met him ten men that were lepers which stood a farre off 13. And they lifted up their voices and said Jesus Master have mercy on us Paraphrase 13. And being farre from him they cried aloud to him 14. And when he saw
and the scripture is fulfilled of one of them that though he be so near to me as to be entertained daily at my table with me yet he will do me all the mischief he can 19. Now I tell you before it come that when it is come to passe ye may believe that I am he Paraphrase 19. This I tell you now see note on Mat. 23. k. by way of prediction that when my suffering comes and may be apt to make you waver in your belief of me your knowing that I foretold you it may assure you that I know things to come and the secret purposes of mens hearts before they shew themselves in act and from thence conclude that I am the searcher of all hearts and withall that I am the Messias to whom those prophecies belong 20. Verily verily I say unto you He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Paraphrase 20. As for the offices of duty and task and humility which I assigne you v. 14. and now exemplifie them to you in my self you shall not want the comfort and reward of them For you shall be considered by me and so shall the reception and entertainment that men shall give to you as I my self am by my Father 21. When Jesus had thus said he was troubled in spirit and testified and said Verily verily I say unto you that one of you shall betray me Paraphrase 21. At this time as he spake these words Jesus was much troubled not onely in apprehension of the approaching danger but especially he was grieved to think of it that any disciple of his should be so wicked and so unhappy and told them openly and plainly that one of the twelve should be hired and undertake to deliver him up to the Jews to be put to death by them 22. Then the disciples looked one on another doubting of whom he spake Paraphrase 22. much perplexed to think that one of them should be guilty of such a villany and not being able to guesse who it should be 23. Now there was leaning on Jesus bosome one of his disciples whom Jesus loved Paraphrase 23. And John to whom Christ was very kind the writer of this Gospel was placed next to him at the supper 24. Simon Peter therefore beckned to him that he should ask who it should be of whom he spake 25. He then lying on Jesus breast saith unto him Lord who is it Paraphrase 25. lying next to him with his head in Jesus bosome v. 23. 26. Jesus answered He it is to whom I shall give note c a sop when I have dipped it And when he had dipped it he gave it to Judas Iscariot the son of Simon Paraphrase 26. He it is to whom I shall give the next piece of bread which I shall take out of the dish or platter and having given him that mark to know him by he presently puts his hand into the dish and takes out a piece of bread and gives it to Judas Iscariot 27. And after the sop Satan entred into him Then said Jesus unto him That thou doest do quickly Paraphrase 27. And upon his receiving that piece of bread together with Christs telling him distinctly of it and of the horriblenesse of the sin and danger Mar. 14. 21. and his not yet relenting the devil entred into him more forcibly then before v. 2. and Luk. 22. 3. hurrying him to a speedy execution of his designes see the paraphrase on Luk. 22. 3 4. which Jesus knowing said to him accordingly What thou doest do quickly intimating that he was now hastning to do it 28. Now no man at the table knew for what intent he spake this unto him Paraphrase 28. This speech they that were at meat with him understood not unlesse perhaps John to whom he had given the token v. 26. 29. For some of them thought because Judas had the bag that Jesus had said unto him Buy those things that we have need of against the feast or that he should give something to the poor Paraphrase 29. See note on Mar. 14. c. 30. He then having received the sop went immediately out and it was night 31. Therefore when he was gone out Jesus said Now is the son of man glorified and God is glorified in him Paraphrase 31. Now is the time come for Christ to suffer and rise and return back to heaven by which means God shall receive glory in him and consequently shall glorifie him immediately 32. If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him Paraphrase 32. Raise him from the dead and exalt him to more power and dignity by reason of this his humiliation And this shall be done presently 33. Little children yet a little while I am with you Ye shall seek me and as I said unto the Jews Whither I go ye cannot come so now I say to you Paraphrase 33. My beloved friends whom I look on as children suddenly to be deprived of their parent I am now within a very little time to part from you 34. A new commandement I give unto you that ye love one another as I have loved you that ye also love one another Paraphrase 34. And being now to take my last leave I give you this special new command that from the manner and degree of my love to you express'd in venturing nay losing my life for you ye also learn and practise the same degree of loving one another that is that all Christians abound one toward another in all charity and venture their lives for the good of others especially for the propagating the Gospel doing good to the souls of other men 35. By this shall all men know that ye are my disciples if ye have love one to another Paraphrase 35. This is the badge by which I desire you should be known from all other men of other professions and religions your living together in the strictest bands of love 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards Paraphrase 36. Peter not yet knowing what he meant ver 33. asketh him whither he meant to go that they should not be able to follow him Jesus answers him that though he could not yet he should ere long follow him that the very death which Christ should now suffer should be his lot hereafter 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake Paraphrase 37. venture hazard 38. Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the cock shall not crow till thou hast denied me thrice Paraphrase 38. As valiantly and resolutely as now thou promisest me this I foresee of thee that before the morning watch or second cockcrowing see note on Mar. 13. b. that is
power of binding and loosing V. 26. After eight daies The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies after another week that is as it seems on the first day of the week as before ver 19. For so the Jews expresse a week by eight days So Josephus Ant. lib. 7. cap. 9. having said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently he explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from week to week Thus when S. Luke saith cap. 9. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about eight days S. Matthew c. 17. 1. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after six days the truth being that it was that day seven-night which including the first and the last day is called eight days and excluding them and referring onely to the intervall betwixt is called six days Thus do we in the distinction of Agues which we call the quartan and the tertian in each including the two days which are the extremes and not onely the intervall between the fits CHAP. XXI 1. AFter these things Jesus shewed himself again to the disciples at the sea of Tiberias and on this wise shewed he himself Paraphrase 1. lake of Gennesareth see note on Lu. 8. c. 2. There were together Simon Peter and Thomas called * Didymus and Nathaniel of Cana in Galilee and the sons of Zebedee and two other of his disciples Paraphrase 2. Bartholomew perhaps see note on c. 1. and James and John 3. Simon Peter saith unto them I go a fishing They say unto him We also go with thee They went forth and entred into a ship immediately and that night they caught nothing Paraphrase 3. And Simon returning to his trade again called the rest to go to fishing and they agreed to do so And 4. But when the morning was now come Jesus stood on the shore but the disciples knew not that it was Jesus Paraphrase 4. But either he was so disguised or their eyes so held by Gods power and pleasure that though they saw a man they knew not who it was 5. Then Jesus saith unto them Children have ye any meat They answered him No. Paraphrase 5. Then Jesus calling to them in a familiar manner asked them saying 6. He said unto them Cast the net on the right side of the ship and ye shall find They cast therefore and now they were not able to draw it for the multitude of fishes 7. Therefore that disciple whom Jesus loved saith unto Peter It is the Lord. Now when Simon Peter heard that it was the Lord he girt his note a fishers coat unto him for he was naked and did cast himself into the sea Paraphrase 7. Hereupon John told Peter Assuredly it is Jesus Now when Peter heard it was Jesus he would not stay but only put on his upper garment having nothing before but his inner garment upon him and went into the lake to goe to him 8. And the other disciples came in a little ship for they were not farre from land but as it were two hundred cubits dragging the net with fishes Paraphrase 8. And the rest of them did not so but being not farre from land where Jesus was went to him by boat dragging the net full of fishes along with them 9. As soon as they were come to land they saw a fire of coals there and fish laid thereon and bread Paraphrase 9. they discern a greater miracle then the former a fire of coals and a fish laid on it and bread all created or produced out of nothing by the power of Christ 10. Jesus saith unto them Bring of the fish which ye have now caught 11. Simon Peter went up and drew the net to land full of great fishes an hundred and fifty and three and for all there were so many yet was not their net broken Paraphrase 11. Simon went into the ship or boat 12. Jesus saith unto them Come and dine And none of the disciples durst ask him Who art thou knowing that it was the Lord. 13. Jesus then cometh and taketh bread and giveth them and fish likewise Paraphrase 13. took bread and fish and eat himself and gave them to eat to signifie to them the reality of his resurrection See note on Mat. 26. f. 14. This is now the third time that Jesus shewed himself to his disciples after that he was risen from the dead Paraphrase 14. This was the third day of Christ's appearing to his disciples after his resurrection though the sixth time of his appearance and the fourth that he appeared to the disciples yet the third time also that he appeared to all or more of them together 15. So when they had dined Jesus saith to Simon Peter Simon son of Jonas note b lovest thou me more then these He saith unto him Yea Lord thou knowest that I love thee He saith unto him Feed my lambs Paraphrase 15. Peter Is thy love to me so great as thou didst seem to affirm it when Mat. 26. 23. thou saidst though all men should forsake me thou wouldst not Is thy love surpassing the love of all other my disciples Or is thy love agreeable to this thy expression of it in casting thy self into the sea to come to me v. 7. And he answered Lord thou knowest that I love thee sincerely though now being taught by my former fall I shall not make comparison with all others He saith unto him Let thy love be express'd to me in thy care of that flock committed to thee 16. He saith unto him again the second time Simon son of Jonas lovest thou me He saith unto him Yea Lord thou knowest that I love thee He saith unto him Feed my sheep 17. He saith unto him the third time Simon son of Jonas lovest thou me Peter was grieved because he said unto him the third time Lovest thou me And he said unto him Lord thou knowest all things thou knowest that I love thee Jesus saith unto him Feed my sheep Paraphrase 17. Jesus to exemplifie to him how he was to use the power of the keyes promised to him Matth. 16. calls him here three times proportionably to his threefold denial to confesse Christ and his love to him and so to clear himself 2 Cor. 1. 11. 18. Verily verily I say unto thee when thou wast young thou girdedst thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldest not Paraphrase 18. In the former part of thine age thou hast been free to doe what even now thou didst ver 7. to live at thine own pleasure but age shall bring pressures and afflictions on thee within 40 years thou shalt be taken and doe as captives doe when they yield to the greater force and be bound see Lu. 12. b. and carried to the crosse the place of execution 19. This spake he signifying by what death he should glorifie God And when he had spoken this he saith unto him Follow me
also Luc. 3. 16. mentioning both the holy Ghost and the fire too though Mark 1. 8. and John 1. 33. mention not the fire but only the holy Ghost Besides these two speciall uses of the holy Ghosts descending on them one common constant use there was also which belonged to all Christians not only Apostles as appears by Joh. 7. 39. where Christ mentions the Spirit which not only the Apostles but believers in common i. e. all Christians should receive after his Ascension the giving them strength to perform what God now required of them and therefore all that came into the Christian Church as proselytes of Christ not only those that were set apart for the ministery are said to be born a new i. e. received as Christian proselytes and baptized with water and the holy Ghost Joh. 3. 5. not only made partakers of the ceremony of Johns Baptisme water which signifies purging from sinne but over and above that made parrakers of the holy Ghost being received into the Christian Church by those on whom the holy Ghost came down Act. 2. and that not onely for themselves to confirm the truth of Christs preaching and to give them their commission but also to rest upon them as the founders of the Christian Church so that they might communicate the benefit and influences of it to others to the end of the world so farre as was usefull to the condition of every one And that is to fit every one and enable him to discharge that calling whereunto he is admitted As if he be admitted barely into the Church to be a Christian then beside water wherein he is baptized after the manner of all other Proselytes he hath also from God by the Apostles blessing of him the holy Ghost bestowed on him i. e. those benefits of it which belong and are necessary for every Christian viz pardon of sinne and grace to lead a new life and this styled being born a new of water and of the holy Ghost Joh. 3. 5. and is intâ—â—ted to be an effect or consequent of Christs Ascenâ—â— v. 13 14. after which it was that the holy Ghost came down upon the Apostles here and to be a superior thing and that which more effectually tended to the salvation of believers that is Christians Joh. 3. 15. then either the Jewish or Johns Baptisme which being the Baptisme of water alone was not able to bestow this and therefore it is that they that had been baptized onely with Johns Baptisme Act. 19. were by the Apostles when they knew it baptized farther in the name of the Lord Jesus see c. 2. Note d. In like manner they that were admitted into the Church to any speciall function as to that of Bishops which consisted in the exercise of Censures and in the power of ordaining others or c. 6. to that of Deacons and of Presbyters afterwards who had some parts of sacred functions communicated to them that of preaching the Gospel Act. 8. 12. and of baptizing were thus admitted also by the Apostles and after them by the Bishops their successors by laying their hands on them and blessing or consecrating them that is giving them the holy Ghost also that is that externall commission which here they had by the holy Ghosts descent upon them and also for some time extraordinary gifts of tongues and miracles and prophecying usefull for the discharge of those functions V. 7. The seasons The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifies an opportunity or seasonable time sometimes also signifies a moment or least particle of time Thus 't is wont to be defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that wherein there is no time And so it seems to signifie here where Gods reserving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and moments in his own hands so that they shall not be known by them seems parallel to the day and hour knoweth no man the day and the times noting a larger proportion of time and the hour and the moment a lesser and accordingly the Vulgar reads vel momenta or moments V. 9. A cloud The appearance of Angels is ordinarily described by a cloud as hath been formerly said and so here the clouds receiving him signifies the Angels receiving him Thus when Exod. 25. 22. it is said of the covering of the arke There will I meet thee and commune with thee from betwixt the two Cherubims c. It is Lev. 16. 2. I will appear in the cloud upon that propitiatory or covering of the ark V. 13. An upper roome It is said by the writer of this book Lu. 24. 53. that the Apostles after Christs Assumption returned to Jerusalem and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually in the temple praising and blessing God which clearly signifies that the Temple at Jerusalem was the place not of their continuall abode but of their constant daily performance of their devotions see Lu. 2. 37. and so he concludes that Gospel And here where he begins another book and in that the story after the Ascension of Christ and so repeats that again v. 9. c. he adds v. 12. as he had said in the Gospel that they returned to Jerusalem and when they came thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went up into an upper room and there that is in that upper room saith he the same S. Luke that before had said they were continually or at the times of devotion constantly in the Temple all the eleven disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continued unanimously in prayer and supplication that is did there daily perform their devotions and religious offices manifestly referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upper room where they daily did so And so ch 2. 1. where they are said to be all unanimously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together a phrase to denote their sacred assemblies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sure denotes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper room as the constant place of their daily devotions From the comparing of these two places and the phrases used in the severall places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were continually and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were continuing being perfectly equivalent some difficulty would arise how the Temple should by the same historian be set down as the daily constant place of their devotions in one place and the upper room in the same manner and phrase to be it in the other were not this way of reconciling that difficulty neer at hand taken notice of by some late Criticks but not favoured by others viz that the Temple had many chambers and upper rooms in its circuit which served not only for the uses of the Priests and for the keeping of the holy things but stood open some of them for religious meetings also So 1. Chron. 28. 1. in the pattern that David gave to Solomon we have expresse mention of the Porch and the houses thereof and of the treasuries thereof and of the upper chambers thereof
as Gen. 6. 9. perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his generation So where 't is called a wicked generation Deut. 32. 5. this word is used This though it be not the sound of the words in Greek must be resolved to be the meaning of the Prophet whose words here S. Luke having occasion to name or set down onely as the passage the Eunuch was reading not to make any use of them was in all reason to repeat in the Septuagints translation of them which the Eunuch was a reading and which they used for whom he wrote this story but not to affix any new sense to the original prophecie Yet because the words as they lie in the Greek may have a commodious sense also though that differing from the Hebrew I have in the paraphrase set down that also upon this ground that Job 34. 5. taking away his judgement signifies dealing unjustly with him V. 39. The Spirit In this verse the Kings MS. reads thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost fell upon the Eunuch and the Angel of the Lord caught or snatch'd away Philip. CHAP. IX 1. ANd Saul yet breathing out threatnings and slaughter against the disciples of the Lord went unto the high priest 2 And desired of him letters to Damascus to the synagogues that if he found any of this way whether they were men or women he might bring them bound unto Jerusalem Paraphrase 1 2. But the death of Stephen did not satiate the bloody mind that was in Saul or allay his zeal against Christians but being very intent upon it he came to the Sanhedrim at Jerusalem and desired the high priest to give him letters of commission to the Consistories of other cities of Syria as being under Jerusalem the grand Metropolis of Syria as well as Judaea and his Commission was to impower him v. 14. to â—eize upon any Christians whatever and secure them and bring them up to Jerusalem to be judged by the Sanhedrim there 3. And as he journeyed he came neer Damascus and suddenly there shined round about him a light from heaven Paraphrase 3. a bright shining cloud such as Mat. 17. 5. encompassed him 4. And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me Paraphrase 4. And it struck him with great terror as at the presence of God which he knew was wont thus to exhibit himself This made him fall prostrate on his face and as he did so there came to his eares a clap of thunder and out of that this speech directed to him 5. And he said Who art thou Lord And the Lord said I am Jesus whom thou persecutest It is hard for thee note a to kick against the pricks Paraphrase 5. It is thy best way to be obedient to the commands that shall now be given thee and not to be refractary 6. And he trembling and astonished said Lord what wilt thou have me to doe And the Lord said unto him Arise and goe into the city and it shall be told thee what thou must doe Paraphrase 6. I am most ready to doe whatever thou commandest me if thou wilt please to give me knowledge of thy will 7. And the men which journeyed with him stood speechlesse note b hearing a voice but seeing no man Paraphrase 7. were so frighted with the thunderclap which they heard though they neither saw any man nor heard what was said unto him that they were not able to speak 8. And Saul arose from the earth and when his eyes were opened he saw no man but they led him by the hand and brought him into Damascus Paraphrase 8. was not able to see ver 9. but was saine to be led to Damascus 9. And he was three daies without sight and neither did eat nor drink Paraphrase 9. And he was not in three daies recovered out of that fit but continued blind and able to eat nothing in a kind of trance or extasie ver 12. 10. And there was a certain disciple at Damascus named ananias and to him said the Lord in a vision Ananias And he said Behold I am here Lord. 11. And the Lord said unto him Arise and goe into the street which is called Straight and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 12. And hath seen in a vision a man named Ananias coming in and putting his hand on him that he might receive his sight Paraphrase 11 12. who having earnestly pray'd that he may recover his sight in his prayer hath been in an extasie and therein had it revealed to him that one Ananias should come in and by bare laying hands on him recover his sight 13. Then Ananias answered Lord I have heard by many of this man how much evil he hath done to thy saints at Jerusalem 14. And here he hath authority from the chief priests to bind all that cal on thy name Paraphrase 14. And now he is come with Commission from the Sanhedrim see v. 2. to secure all that publickly avow the worship of Christ Act. 22. 16. 15. But the Lord said unto him Goe thy way for he is a chosen vessel unto me to bear my name before the Gentiles and kings and the children of Israel Paraphrase 15. a prime speciall person whom as a most honourable instrument or piece of houshold-stuffe in my family the Church which I am now to erect I have set apart for my peculiar service see ch 26. 17 viz. to preach the Gospel not onely to the Jewes but the Gentiles also the greatest and supreme among them 16. For I will shew him how great things he must suffer for my names sake Paraphrase 16. And as fierce as he now appears against the Christian saith he shall suffer very heavy pressures run many hazards suddenly v. 23 and 29. and labour most abundantly and at last suffer death it self in propugning of it and this shall now be foretold him by thee 17. And Ananias went his way and entred into the house and putting his hands on him said Brother Saul the Lord even Jesus that appeared unto thee in the way as thou camest hath sent me that thou mightest receive thy sight and be filled with the holy Ghost Paraphrase 17. And Ananias went to him and laying his hands on him told him that Jesus that appeared to him as he came to Damascus had sent him to him not only to restore his sight to him but to endow him with many extraordinary gifts and graces thereby to fit him for Gods service in the Church to which he had designed him and to which he is consecrated ch 13. 2. 18. And immediately there fell from his eyes as it had been skales and he received sight forthwith and arose and was baptized Paraphrase 18. And he recovered his sight immediately and was baptized 19. And when he had received some meat he was strengthned Then was Saul certain daies with the disciples which
probable for this place and for the rendring it messenger and not Angel I shall only say that the story will thereby be very clear and intellâ—gible thus That Peter knowcked at the dore and Rhode asking who was there he answered Peter thereupon she knew his voice and assured them within that Peter was there they having not heard the voice but only hearing her affirm confidently that he was there thought that some messenger had come from Peter and made use of his name and that she had by mistake believed it to be Peter himself and so they thought they must reconcile the difficulty betwixt the conceived impossibility of Peters being there on the one side and the maids affirming confidently that he was there on the other side viz. by this medium betwixt both that a messenger sent from Peter was at the dore who made use of his name to obtain admission Whatsoever can be said for the other rendring will I conceive have more difficulty in it And it is not impossible or improbable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5. 4. that went at a certain season to move the water of Bethesda may be so rendred also not for an Angel of God in a visible shape but for an officer servant messenger that was wont to be sent at certain seasons of the year probably at the feasts to move the water upon which it became medicinable see Note on Joh. 5. a. CHAP. XIII 1. NOw there were in the Church that was at Antioch certain prophets and teachers as Barnabas and Simeon that was called Niger and Lucius of Cyrene and Manaen which had been brought up with Herod the Tetrarch and Saul Paraphrase 1. And there were at that time in Antioch some eminent persons or Bishops of the Churches of Syria of that age see note on 1 Cor. 12. c. and of them some having the gift of prophesie see note on ch 15. c. 2. As they ministred to the Lord and fasted the holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them Paraphrase 2. And as they were upon a day of fast performing their office of prayer to God see note on Lu. 1. i. the holy Spirit of God by some afflation or revelation see c. 8. note f. commanded them to ordain or consecrate Barnabas and Saul to the Apostleship to which God had already designed them 3. And when they had fasted and prayed and laid their hands on them they sent them away Paraphrase 3. And accordingly they observed a solemn day of fasting and prayer and so by imposition of hands see note on 1 Tim. 5. f. ordained them and sent them away about the work designed them by God 4. So they being sent forth by the holy Ghost departed unto Seleucia and from thence they sailed to Cyprus Paraphrase 4. And having thus received their commission from the holy Ghost or by the appointment of God himself see ver 2 they went immediately to Seleucia 5. And when they were at Salamis they preached the word of God in the synagogues of the Jewes and they had also John to their minister Paraphrase 5. they proclaimed the Gospel in the synagogues of the Jewes and they had with them John surnamed Mark ch 12. 25. who was with them as an attendant to doe any thing wherein they had use of him and by them to be sent on any part of their charge see note on Joh. 20. 21. whither they could not goe 6. And when they had gone through the isle unto Paphos they found a certain forcerer a false prophet a Jew whose name was Bar-Jesus Paraphrase 6. Paphos where the Temple of Venus was 7. Which was with note a the Deputy of the countrey Sergius Paulus a prudent man who called for Barnabas and Saul and desired to hear the word of God 8. But note b Elymas the sorcerer for so is his name by interpretation withstood them seeking to turn away the Deputy from the faith Paraphrase 8. But Bar-Jesus that Elymas or Magician as Elymas signifies 9. Then Saul who is note c also called Paul filled with the holy Ghost set his eyes on him Paraphrase 9. having a great incitation of the Spirit of God upon him looked earnestly on him 10. And said O full of all subtilty and all note d mischief thou child of the devil thou enemy of all righteousnesse wilt thou not cease to pervert the right waies of the Lord Paraphrase 10. O thou vile sorcerer which like the devil by whom thou workest art an enemy of all goodnesse wilt thou persist in sorcery in defiance of the faith of Christ which comes armed so with much more power of miracles then those to which thou falsly pretendest 11. And now behold the hand of the Lord is upon thee and thou shalt be blind not seeing the sun for a season And immediately there fell on him a mist and a darknesse and he went about seeking some to lead him by the hand Paraphrase 11. It is most just that thou that holdest out perversly against the light of the Gospel shouldst lose thy sight which therefore by the immediate power of God shal be taken from thee for some time And immediately he was struck blind and was not able to goe without leading 12. Then the Deputy when he saw what was done believed being astonished at the doctrine of the Lord. Paraphrase 12. And this act of miraculous blindness upon the sorcerer convinced the Proconsul and converted him to the faith 13. Now when Paul and his company loosed from Paphos they came to Perga in Pamphylia and John departing from them returned to Jerusalem Paraphrase 13. And Paul and all that were in his company except John who returned to Jerusalem went by sea from Paphos to Perga a place famous for the Temple of Diana 14. But when they departed from Perga they came to Antioch in Pisidia and went into the synagogue on the sabbath day and sate down 15. And after the reading of the Law and the Prophets the note e Rulers of the synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation for the people say on Paraphrase 15. And after the reading of the lessons one out of the Law the other out of the Prophets it being the custome for the Jewish doctors to expound and apply some part of Scripture to the instruction of the people the chief persons of the assembly which were present sent to Paul and his associates to know whether they were prepared to doe so 16. Then Paul stood up and beckning with his hand said Men of Israel and ye that fear God give audience Paraphrase 16. And Paul stood up and having called for silence see ch 12. 17. bespake all both Jewes and Proselytes to give audience 17. The God of this people of Israel chose our fathers and exalted the people when they dwelt as strangers in the land of Aegypt and with an high arm
one evidence is sufficient to conclude this whole debate For is not the thing already determined by that one act of God's giving the holy Ghost to the Gentiles That sure makes it evident that there is no difference betwixt us Jewes and them Why then doe ye presse that which is so contrary to the will of God why doe ye refuse to believe that which is so testified to be his will and so in effect require more arguments of this as of a matter still uncertain and thereby tempt God see note on Mat. 4. c. and think to impose upon Christians of the nations the performance of the whole Mosaicall Law which belonged not to them and which we Jewes were never able to perform so as to be justified thereby 11. But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they Paraphrase 11. 'T is by the Gospel see ch 11. 23. that we expect justification and salvation through faith and obedience to Christ and not by Mosaical performances and so they if they believe have the same way to salvation as we 12. Then all the multitude kept silence and gave audience to Barnabas and Paul declaring what miracles and wonders God had wrought among the Gentiles by them Paraphrase 12. After this the next thing was that Paul and Barnabas declared in like manner what miracles God had enabled them also to doe in the converting of the Gentiles which was another argument and testimony from heaven that no difference was to be put between Jewes and Gentiles 13. And after they had held their peace James answered saying Men and brethren hearken unto me Paraphrase 13. And next after them James the Just the brother of the Lord the then Bishop of Hierusalem began to speak saying 14. Simeon hath declared how God at the first did note a visit the Gentiles to take out of them a people for his name Paraphrase 14. Peter hath sufficiently demonstrated that it was the will of God in that case of Cornelius that the Gentiles should without any scruple have the Gospel preached to them and be baptized and received into the Church 15. And to this agree the words of the Prophet as it is written Paraphrase 15. And this is agreeable to what had been foretold by the old Prophets for so Am. 9. 11. they are the words of God 16. After this I will return and will build up the tabernacle of David which is fallen down and I will build again the ruines thereof and I will set it up 17 That the residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doth all these things Paraphrase 16 17. In the latter daies the age of the Messias wherein now we are I will rebuild me a Church among the Jewes those few of them who shall believe in Christ see note on Heb. 8. a. who together with the believing Gentiles shall become my people saith the Lord Jehovah whose wonderfull work this is to make the Jewes and Gentiles one people and who doth very well like that Jewes and Gentiles should be thus united though formerly he had made some difference between them 18. Known unto God are all his works from the beginning of the world Paraphrase 18. This though it were not brought to passe actually till these latter daies was yet foreseen and predetermined by God long agoe and accordingly thus foretold through revelation from God by that Prophet 19. Wherefore my sentence is that we trouble not them which from among the Gentiles are turned to God 20. But that we write unto them that they abstain from pollutions of Idols and from fornication and from things strangled and from blood Paraphrase 19 20. Therefore my conclusion and determination is that we should not require or force them to be circumcised who from Gentiles turn Christians but content our selves that they receive the precepts of the sons of Noah only as proselytes of the gates are wont to doe 21. For Moses of old time hath in every city them that preach him being read in the synagogues every sabbath day Paraphrase 21. Nor need we Jews to fear that this will bring a contempt upon Moses or the Law of the Jewes for the contrary appears by the Christian practice even where these proselytes of the Gentiles are there the books of Moses as hath been customary from of old are still continued among them to be read aloud in the synagogue every Saturday to which the Councell of Laodicea did after adde the reading of a Chapter in the New Testament to signifie their respect to the Mosaicall Law and their not offering it contempt among the proselytes though they did not require them to be circumcised 22. Then pleased it the Apostles and Elders with the whole Church to send chosen men of their own company to Antioch with Paul and Barnabas namely Judas surnamed Barsabas and Silas chief men among the brethren Paraphrase 22. The businesse being thus decided by the acquiescing of all in this sentence of the Bishop of Jerusalem the next thing was that James and Peter and John and the Bishops of Judaea with the generall consent and approbation of the whole Church of Jerusalem see note on c. 6. b. thought fit to choose some Bishops of Judaea that were present at the Councel to go along with Paul and Barnabas to Antioch and the persons pitcht on were Judas and Silas Bishops of severall Churches see note e. 23. And wrote letters by them after this manner The Apostles and Elders and brethren send greeting to the brethren which are of the Gentiles in Antioch and Syria and Cilicia Paraphrase 23. And they put their Decree into form of an Epistle in these words The Apostles c. that is The Bishop of Jerusalem and Peter and John the Apostles and the Bishops of Judaea and the whole society of Christians see note on c. 6. b. salute the Church of the Gentiles see note on Rev. 11. 6. which is in Antioch the Metropolis and in Syria and Cilicia which retain immediately to it and ultimately to Jerusalem see ver 2. 24. Forasmuch as we have heard that certain which went out from us have troubled you with words note b subverting your souls saying Ye must be circumcised and keep the Law to whom we gave no such commandement Paraphrase 24. When we receiv'd advertisement that some of the Judaizing Christians which went from hence v. 1. endevoured to subvert you and to carry you away to a groundlesse new doctrine of the necessity of all Christians being circumcised they having no manner of commissions or instructions from us to doe so 25. It seemed good unto us being assembled with one accord to send chosen men unto you with our beloved Barnabas and Paul Paraphrase 25. We decreed in councel and resolved to send a couple of our own Bishops to accompany those two which
we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of sin here signifies is discernible by the phrase immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the law of 〈◊〉 spirit of life by Jesus Christ which unquestionably signifies 〈…〉 then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they hath mortified This those two antients presse in opposition to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath power to take away sin and Theophyl p. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the power and tyranny of it V. 3. The flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or right as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance or decree are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being pleased or thinking good It is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.
Christian faith by my coming and telling you what I have been able to doe and consequently that I shall bring as much blessednesse to you and be cause of as much Christian joy as is possible 30. Now I beseech you brethren for the Lord Jesus Christ's sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Paraphrase 30. And now I beseech you for our Lord Christ Jesus sake and upon that obligation of Christian love which he requires and his Spirit works in your hearts that you will with great earnestnesse and intention joyn your prayers with mine to beseech God 32. That I may be delivered from them that doe not believe in Judaea and that my service which I have for Jerusalem may be accepted of the saints Paraphrase 31. That I may be deliver'd from that danger which I foresee in Judaea from some refractary men that though they have received the faith are violently bent against me as an opposer of the Mosaical Law and that the relief which I bring to the poor Christians at Hierusalem and Judaea may be taken by them in good part though it come from those Gentile provinces 32. That I may come unto you with joy by the will of God and may with you be refreshed Paraphrase 32. This would be a means to make me come cheerfully to you if it please God to grant it to our prayers and to have a cheerfull being with you 33. Now the God of peace be with you all Amen Paraphrase 33. And the God of all unity and concord blesse you and preserve unity among you all Amen Annotations on Chap. XV. V. 12. Reigne over the Gentiles That which is out of the Hebrew rightly rendred for an ensigne is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear rule or dominion because it being the office of the King to defend and by armes to protect the people and the power of warre being as the power of the sword a branch of imperial authority and that no way competible to any but either to the supreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 13. 1 2. power or prince or to him that is sent by him that is hath commission from him this being for an ensigne is all one in effect with ruling and one is but a phrase to expresse the other and the Apostle according to his manner maketh use of the Greek translation not of the Original CHAP. XVI 1. I Commend unto you Phoebe our sister which is a note a servant of the Church which is at Cenchrea Paraphrase 1. I pray take speciall notice of the bearer hereof Phoebe a pious person who relieveth those Christians which be in want at Cenchrea 2. That ye receive her in the Lord as becometh saints and that ye assist her in whatsoever businesse she hath need of you for she hath been a succourer of many and of my self also Paraphrase 2. And entertain her Christianly as she is wont to doe others and give her your best assistance in the dispatching the businesse which she hath at Rome for she hath been very liberal to divers Christians and particularly hath assisted me in an eminent manner 3. Greet Priscilla and Aquila my helpers in Christ Jesus Paraphrase 3. Mention my love to Priscilla who though a woman hath joyned with Aquila a man to promote the Gospel of Christ and done their best to bring many to the faith 4. Who have for my life laid down their own necks unto whom not onely I give thanks but also all the Churches of the Gentiles Paraphrase 4. And have ventured their lives to save mine for which cause I am not onely bound to thank them but all the Churches of the Gentiles who were obliged by them 5. Likewise greet the Church which is in their house Salute my well beloved Epaenetus who is the first fruits of Achaia unto Christ Paraphrase 5. And all the Christians that belong to their family see note on 1 Cor. 16. c. My love to Epoenetus the first convert I had in all Achaia 6. Greet Mary who bestowed much labour on us Paraphrase 6. See note a. 7. Salute Andronicus and Junia my kinsmen and my fellow-prisoners who are of note among the note b Apostles who also were in Christ before me Paraphrase 7. who are either known men of great estimation with other Apostles as well as me or else themselves Apostolical men 8. Greet Amplias my beloved in the Lord. 9. Salute Urban our helper in Christ and Stachys my beloved 10. Salute Apelles approved in Christ Salute them which are of Aristobulus houshold Paraphrase 10. who hath shew'd himself a faithfull sincere Christian 11. Salute Herodion my kinsman Greet them that be of the houshold of Narcissus that are in the Lord. Paraphrase 11. that have received the faith 12. Salute Tryphaena and Tryphosa who labour in the Lord. Salute the beloved Persis which laboured much in the Lord. Paraphrase 12. doe good offices in the Church see note a. 13. Salute Rusus chosen in the Lord and his mother and mine Paraphrase 13. a choice person a sincure Christian and his mother which is to me as a mother also 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren which are with them Paraphrase 14. Christians 15. Salute Philologus and Julia Nereus and his sister Olympias and all the saints which are with them Paraphrase 15. Christians 16. Salute one another with an note c holy kisse The Churches of Christ salute you Paraphrase 16. with that Apostolical form of benediction 2 Thess 3. 17 18. of which a kisse was wont to be the ceremony 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them Paraphrase 17. Now of this I warn you brethren to watch diligently and as out of a watch-tower men are wont to observe the enemy approaching so to observe and take notice of them which teach new doctrines either contrary or different from what we have taught you and so break the peâ—â—e of the Church and discourage or drive away others from the faith from such hereticall teachers ye are to separate that others may not be deceived by taking them for men as orthodox as any See note on 1. Cor. 5. g. 18. For they that are such serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple Paraphrase 18. Such are the Gnosticks who in stead of serving of Christ serve their own lusts and interests and by plausible pretences and undertakings corrupt and seduce those who are of a temper ready to follow and obey and so become easie and seducible contrary to wise ver 19. 19. For your obedience is come abroad unto all men I am glad therefore on your behalf but yet I would
long haire it is a glory to her for her haire is given her for a covering Paraphrase 15. And women do not but weare it at length and that is decent in them and to what purpose is this but that their haire may be a kind of vaile or covering to them 16. But if any man seem to be contentious we have no such custome neither the Churches of God Paraphrase 16. And if after all this any man will farther contend in this matter all that I shall adde is the constant custome of all the Apostolicall Churches that women in the Churches should constantly be veiled and that may be of sufficient authority with you 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Paraphrase 17. Now one thing there is wherein you are much to be blamed that your assemblies are not so Christian as they ought 18. For first of all when ye come together in the Church I heare that there be divisions among you and I partly believe it Paraphrase 18. For first I am told and I have some reason to believe it that there are divisions and factions among you which expresse themselves in your assemblies 19. For there must be also heresies among you that they which are approved may be made manifest among you Paraphrase 19. And indeed there is some good use of be made of divisions among Chrâ—stians that so the honest and orthodox may be more taken notice of 20. When ye come together therefore into one place this is not to eat the Lord's supper Paraphrase 20. That which I am to blame in you is that your publick common meetings which should be as at the table of the Lord to eat a Church-meal a common Christian feast are indeed much otherwise none of that communicativenesse and charity among you as is required in such see Note on Act. 1. f. 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken Paraphrase 21. For at your feasts of charity accompanying the Lord's supper which were intended for the relief of the poor and wherein all the guests are to be equal no man to take place or eat before another no man to pretend any right to what he brought but every man to contribute to the common table and to eat in common with all others this custome is utterly broken among you he that brings a great deale falls to that as if it were in his own house at his own meal and so feeds to the full whereas another which was not able to bring so much is faine to goe hungry home and so your meetings are more to feed your selves then to practise a piece of Christian charity to which those sacramental assemblies were instituted 22. What have ye not houses to eat and to drink in or despise ye the Church of God and shame them that have not what shall I say to you shall I praise you in this I praise you not Paraphrase 22. This certainly is to doe as you were wont at home and you may as well stay there and doe thus this is quite contrary to the institution of Church-meetings and the not onely sending away hungry but even reproaching and putting to shame those that are in want and are not able to bring any great offering along with them This sure is a great fault among you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this doe in remembrance of me Paraphrase 23 24. For from Christ it was that I received though I were not present there what I delivered in my preaching among you that Christ when he instituted his last supper took and blessed the bread and then eat it not all himself nor preferred any one before another by a more liberal portion but gave it in an equall distribution to every one at the table and that as an expression and token of his life for all of them without preferring one before another and then appointed all disciples to imitate this action of his to meet and eat as at a common table not one to engresse all or deprive others and so to commemorate the death of Christ and the unconfined mercy of that by this significative typical charity of theirs 25. After the same manner also he took the cup when he had supped saying This cup is the New Testament in my blood this doe ye as oft as ye drink it in remembrance of me Paraphrase 25. And when supper was ended he took also the grace-cup see note on c. 10. e. and delivered it about telling them that this action of his was an emblem of that covenant of grace and bounty which he would sâ—ale in his blood to all without respect of persons and commanding them to imitate and commemorate this impartiall charity of his whensoever they met together at the holy table 26. For as often as ye eat this bread and drink this cup ye doe shew the Lord's death till he come Paraphrase 26. And doe ye saith he in all your sacred festivals thus shew forth to God and man this gracious act of my bounty in giving my life for my people and continue this ceremony till I come again at the end of the world 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. Paraphrase 27. So that to offend in this kinde against this institution of this feast by doing contrary to the universal charity designed therein is to sin against the body and blood of Christ to take off from the universality of Christ's goodnesse and mercy in that death of his 28. But let a man examine himself and so let him eat of that bread and drink of that cup. Paraphrase 28. It is therefore fit that every man examine himself throughly whether he be rightly grounded in the faith of Christ of which this Sacrament is an emblem and accordingly when upon examination he hath also approved himself see note on Rom. 2. f. when he is fitly prepared let him come to that table and partake of it in a Christian manner 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not note g discerning the Lord's body Paraphrase 29. And he that doth come without that preparation and so understands not the truth of Christ's universall mercy in his death signified by this institution of the Lord's supper or consequently receives it not in an holy manner incurres damnation in stead of receiving benefit by such eating and drinking of it 30. For this cause many are weak and sickly among you and
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
causeth through us thanksgiving to God Paraphrase 11. Having enough to be very liberal at all times which is a most desirable condition and that which brings in thanksgiving and glory to God 12. For the administration of this service not only supplieth the want of the saints but is abundant also by many thanksgivings unto God Paraphrase 12. This charitable and serviceable ministring to and supplying of other mens wants being not only a means to relieve those Christians that are in necessity see note on Mar. 12. b. and so a charity to our brethren but also an invitation and obligation of many mens gratitude unto God and so an occasion if not a speciall act of piety also 13. While by the experiment of this ministration they glorifie God for your professed subjection unto the Gospel of Christ and for your liberall distribution unto them and unto all men Paraphrase 13. Whilst men that see and observe this charity and distribution of yours to the distressed Christians in Judaea blesse and magnifie the name of God first that ye are so ready to believe and obey the Gospel of Christ to confesse Christ by doing what he commands and secondly that by your liberality these poor saints and all others in their sympathy with them doe receive so much benefit from you 14. And by their prayer for you which long after you for the exceeding grace of God in you Paraphrase 14. And lastly they are hereby raised up to pray for you out of that passionate love and affection toward you which the fight of the abundant virtues and graces of God in you doe work in them 15. Thanks be unto God for his unspeakable gift Paraphrase 15. For all this goodnesse of God to you and by you to others his name be ever praised Annotations on Chap. IX V. 8. Make all grace abound There is no way of rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Active sense to make abound and that hath been formerly noted to be ordinary in the New Testament see Note on Mar 14. f. The Greek wanting the Hebrew conjugation Hiphil which denotes making to doe a thing and having no way to supply it but by using the Active voice in that sense so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signifie Neutrally to abound but also to make any man or thing to abound Of which kind there be innumerable examples And so the making their charity to abound toward them here that is Gods blessing their liberality so that it shall enrich in stead of impoverishing them will be all one with the encreasing the fruits of their righteousnesse v. 10. their righteousnesse there signifying their charity as hath been oft shewn and the plenty consequent to their exercises of that virtue being proportionable to the fruit that comes by sowing the hundred-fold encrease which Christ promises even in this life to those that forsake or part with any thing for his sake and accordingly 't is there joyn'd with multiplying their seed where their acts of charity are figuratively call'd their seed and the blessings consequent thereto the fruits of it CHAP. X. 1. NOw I Paul my self beseech you by the meeknesse and note a gentlenesse of Christ who in presence am base among you but being absent am bold toward you Paraphrase 1. Now I that Paul that am so calumniated by some among you and said by way of reproach to be mild and contemptible when I am personally present with you but when I am absent severe and confident toward you I exhort you by the meeknesse and gentlenesse of Christ which was so remarkable in him and which I shall not be ashamed to imitate be I never so vilified for it And as I exhort you so 2. But I beseech you that I may not be bold when I am present with that confidence wherewith I think to be bold against some which think of us as if we walked according to the flesh Paraphrase 2. I beseech God or you that at my coming I may not have occasion to exercise that severity which I think my self obliged to exercise against some who accuse me for a weak behaviour in my Apostleship as either fearing or flattering of men too mild on one of those grounds 3. For though we walk in the flesh we doe not warre after the flesh Paraphrase 3. For though I am an infirm person obnoxious my self to many afflictions and distresses for which you are apt to despise me yet doe I not exercise my Apostleship in a weak manner or by weak weapons 4. For the note b weapons of our warfare are not carnall but mighty through God to the pulling down of strong holds Paraphrase 4. For the instruments of our Apostleship the censures of the Church are not weak or contemptible but such as have a divine force upon the conscience for the beating down all the fortifications which are raised in us against the power of the Gospel or subduing the most refractary offenders 5. Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ Paraphrase 5. But I use the censures of the Church to bring down all the disputings and reasonings of mens understandings against the Christian doctrine all notions and conceits of vain hereticall men to the acknowledgment and practice of the truth 6. And having in a readinesse to revenge all disobedience when your obedience is fulfilled Paraphrase 6. And truly thus I am resolved when you have made good your obedience reduced your selves to good order and demonstrated that to punish those that remain refractary with severity enough For when the whole Church lies in disobedience those acts of severity are not so fit to be used but when the reformation of the greater part is so conspicuous that it may be prudent to proceed against the refractary then I shall not fail in my duty but inflict these censures as shall be fit 7. Doe ye look on things after the outward appearance if any man trust to himself that he is Christs let him of himself think this again that as he is Christs even so are we Christs Paraphrase 7. Doe you judge so slightly and as the weakest and most passionate men are wont only according to outward appearances If any man out of confidence that he is a speciall favourite of Christs think fit to despise me let him consider and by all those arguments by which he will be able to conclude that he is the Disciple or Apostle of Christ he will be 〈◊〉 to conclude it of me also 8. For though I should boast somewhat more of our authority which the Lord hath given us for edification and not for your destruction I should not be ashamed Paraphrase 8. Nay if I should pretend to some more authority from Christ then hath been given to others all
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
the planting and governing of his Church 11. And he gave some Apostles and some Prophets and some note b Evangelists and some Pastors and Teachers Paraphrase 11. And to that end he hath constituted some to be founders and governours of all Churches see note on Joh. 20. 21. and on 1 Cor. 12. b. others to teach and confirm them when they are founded see note on Act. 15. e. and 1 Cor. 12. c. others followers of the Apostles sent to prech the Gospel where the Apostles could not go see note on Joh. 20. 21. others to reside as Bishops and govern particular Churches and instruct them also 12. For the perfecting of the saints for the work of the ministery for the edifying of the body of Christ Paraphrase 12. For the holding together the body of the Church to frequent publick assemblies see note on 2 Cor. 13. c. and either for the maintaining the poor by the contribution of the rich see note on Lu. 8. a. or for the supplying all the spiritual wants of the Church and for the building of the Church and farther instructing those that are in it and bringing others into it 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Paraphrase 13. Till Jewes and Gentiles all coming to the Church and joyning in the same faith and profession of Christ attain to full age as it were and stature such as uses to have full knowledge belonging to it viz. the perfect knowledge of Christ's will revealed to them 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the note c sleight of men and cunning craftinesse whereby they note d lie in wait to deceive Paraphrase 14. Which may secure us from that which we now see is the fate of many viz. to be as children are wont carried from one doctrine to another as a wave of the sea is carried about with every wind that comes sometimes this sometimes another way through the cheats and sorceries used by the Gnosticks and the cunning and industry of such false teachers who are most dexterous in contriving of deceits see note on Jude f. and laying them so that they may get most Proselytes to them 15. But speaking the truth in love may grow up into him in all things which is the head even Christ Paraphrase 15. But that preserving unity of faith and charity we may improve as members in unity with the head and grow in all Christian knowledge whatsoever 16. note e From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Paraphrase 16. Christ being that head from whose influence as from the influence of the principal member the body of any living creature is ordinarily compacted and by the supplies that the veines and arteries binding fast the joints afford to every part proportionably to the power or efficacy of the one and the wants of the other doth daily increase and grow till it come to perfect maturity and all this through the mutual amity that is preserved in the body so the whole body of the Church being held together in frequent assemblies ver 12. by every man's doing his best in the capacity he is in towards the service of the Church or by means of the rich men's contributing to the maintenance of the poor accordingly as one wants and the other is able to supply grows into a complete spiritual body fit for the service of Christ and all this by the means of mutual love and charity 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind Paraphrase 17. This command therefore I give you with all earnestnesse in the name of Christ whose Apostle I am that being converted from heathenisme to Christianity ye doe not any longer live after the manner of the heathens in the vilenesse of those practices used in their idol-worships see note on Rom. 8. h. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Paraphrase 18. That long course of sin having blinded their understandings so that they see not that which by the light of nature they are enabled to see and by that grosse ignorance and obduration of heart run into all impiety are farre removed from that life which God and nature requires of them 19. Who being note f past feeling have given themselves over unto lasciviousness to work all note g uncleannesse with greedinesse Paraphrase 19. And in a kind of senslesnesse and benummednesse yield themselves up to all softnesse and impurity to the committing of all inordinate unnatural sins of the flesh 20. But ye have not so learned Christ Paraphrase 20. The contrary to all which ye have been taught by the Christian religion and therefore ought not to permit your selves to be seduced by false teachers the Gnosticks under pretense of Christian liberty to such unchristian licentiousnesse 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus Paraphrase 21. This certainly is your duty and so you will believe if you have known see note on ch 1. f. and been throughly instructed in the truth of Christian doctrine 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Paraphrase 22. To wit that you should change your former course of life and put off all your idolatrous uncleannesses that before you lived in defiled and corrupted by unnatural lusts see 2 Pet. 1. b. which now your false teachers the Gnosticks desire to bring in again 23. And be renewed in the spirit of your mind 24. And that you put on that new man which after God is created in righteousnesse and true holinesse Paraphrase 23 24. And being inwardly and cordially changed to new desires and pursuits conform all your actions also to this new rule of Christian purity and sincere unfeigned holinesse 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another Paraphrase 25. To this purpose these so many sinnes will be fit to be avoided at this time First that of lying which is a sin destructive to society and for the restraining of this ye must consider that not only all Christians but all men are members of the same body viz. of mankind and sure one member never speaks false or deceives another member nor consequently must we lie to any man in the world though he be not a
most acceptable to God and so cannot be better compared then to a meat-offering or drink-offering which being offered for our sins unto God and of the former a part burn'd upon the altar and the rest for the use of the Priest Lev. 2. 3. but the latter wholly consumed on the altar is said to be of a sweet savour unto the Lord and Gen. 8. 20. to satisfie for us and work our peace 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you as becometh Saints Paraphrase 3. And for the Gnostick noisome foule practices unlawfull unnaturall riotous lusts let them never get the least admission among you but be utterly detested by you according to that obligation that lies on you as Christians in opposition to the heathens 4. Neither filthinesse nor note b foolish talking nor jesting which are not convenient but rather note c giving of thanks Paraphrase 4. And so all unclean gestures and obscene talking or unsavory jests to cause laughter which are all unbeseeming a Christian but purity chastness graciousness of language opposite to the filthiness before or else blessing and praising of God a far fitter subject for our rejoycing 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ of God Paraphrase 5. For by the Christian doctrine ye are assured that he that is guilty of any unlawfull especially unnaturall inordinate lust see Rom. 1. note i. those sins which were used in the mysteries of the heathens is an absolute Gentile person hath no portion in the Church of God under Christ nor inheritance in heaven See note on 1 Cor. 5. 1. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience Paraphrase 6. Let no man flatter you that these are tolerable for a Christian for they are the very sins for which God hath so plagued the heathens as he did Sodome c. 7. Be not ye therefore partakers with them Paraphrase 7. Doe not ye then joyn in their sins that ye may not in their punishments 8. For ye were sometimes darknesse but now are ye light in the Lord walk as children of light Paraphrase 8. For though ye were formerly heathens yet now ye are become Christians and that layes an obligation on you and all such as you to live like Christians 9. For the fruit of the Spirit is in all goodnesse and righteousnesse and truth Paraphrase 9. For that Spirit that God hath sent among us in the preaching of the Gospel being the Spirit of God must bring forth all kindnesse justice fidelity and such like Gal. 5. 22. 10. Proving what is acceptable unto the Lord. Paraphrase 10. Searching and approving and accordingly practising whatsoever you shall find acceptable to God see note on Rom. 2. f. 11. And have no fellowship with the unfruitfull works of darknesse but rather reprove them Paraphrase 11. And goe not ye to their heathen mysteries comply not with their close dark abominable practices but oppose and help to bring them to light that they may leave them the secrecy being the onely thing that secures and continues them in them 12. For it is a shame even to speak of those things which are done of them in secret Paraphrase 12. For those secret practices are such that they dare not appear in the light and therefore are by the devill who prescribes them as parts of his worship appointed to be used in close recesses which are called their mysteries as the highest but indeed the vilest part of their religion see note on Rev. 17. c. 13. But all things that are approved are made manifest by the light for whatsoever doth make manifest is light Paraphrase 13. But Christianity is a means to discover and display these abominable cheats and villanies as light is the direct means to discover what darknesse hath hid and to make them renounce and forsake it when they see it is seen and abhorred by men 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Paraphrase 14. According to that saying of Isaiah c. 60. 1. Arise be enlightned for thy light is come and the glory of the Lord is risen upon thee that is this Christian estate is a lightsome condition and engages every man that expects to have his part in it to get out of all these horrible dark secrecies which are put to shame and discomfited by the light 15. See then note d that ye walk circumspectly not as foole but as wise Paraphrase 15. See therefore and consider how ye may walk most exactly and inoffensively to which end ye will need great circumspection as being placed in the midst of such temptations and dangers by one or other ready to be insnared on every side If your circumpection be not intense enough ye will be insnared as fools in their lusts and complyances which bring such carnal temptations along with them and if ye be over earnest in admonishing them and vehement unseasonably ye will exasperate and incurre the danger Mat. 7. 6. of being rent by the swine 16. note e Redeeming â—he time because the dayes are evill Paraphrase 16. And therefore as you must be sure to preserve the innocence of the dove so ye have need of prudence and warinesse and wisdome of behaviour because the world is at this time full of corruption and of contumacy and persecuting of all good and orthodox Christians 17. Wherefore be ye not unwise but understand what the will of the Lord is Paraphrase 17. And therefore see that ye be not corrupted by their insinuations but let the knowledge of your Christian duty so fortifie you that ye be not befooled or insnared by them 18. And be not drunk with wine wherein is note f excesse but be filled with the Spirit Paraphrase 18. And do not ye like those heathens in their Bacchanals inflame your selves with wine to which all manner of inordinate lust is consequent and then think ye are inspired and able to prophesy by that means but let your hearts be filled with zeal and devotion see note on Luk. 9. c. 19. Speaking to your selves in note g Psalms and Hymnes and spiritual songs singing and making melody in your hearts to the Lord Paraphrase 19. And let all your mirth and jollity be express'd in the several kindes of hymnes c. that are used among Christians after a pious manner singing and inwardly in your hearts rendering praises to God and not finding out such grosse carnal wayes of expressing your joyes as the heathens use 20. Giving thanks alwayes for all things unto God and the Father in the name of our Lord Jesus Christ Paraphrase 20. Upon all occasions acknowledging the great and fatherly mercies of God to you through our
sounds literally such as are the special kinds of ornament wherein one is set out most pompoâ—sly and magnificently so as vain glorious persons adorn themselves CHAP. III. 1. WHerefore when we could no longer forbear we thought it good to be left at Athens alone Paraphrase 1. And therefore being no longer able to bear the want and desire of seeing or hearing of you I resolved to deprive my self of Timothies company and to stay alone at Athens a City in Greece 2. And sent Timotheus our brother and minister of God and our fellow-labourer in the Gospel of Christ to establish you and to comfort you concerning your faith Paraphrase 2. To settle you in the doctrine of the Gospel which we had planted among you and to comfort you against all the tribulations which were befallen you for the profession of the faith of Christ 3. That no man should be moved by these afflictions for your selves know that we are appointed thereunto Paraphrase 3. To keep you from being discouraged or falling off by reason of these afflictions by putting you in mind of what I am sure you know already that this is to be looked for by all true believers the Gospel being the covenant of the Crosse and so nothing in it strange that God should determine to permit and not to restrain the malice of wicked men but leave Christians to be exercised by them 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to passe and ye know Paraphrase 4. For of this at our first preaching the Gospel to you we advertised you that afflictions are the Christians portion And it hath accordingly come to passe and so you have the experimental knowledge of it 5. For this cause when I could no longer forbear I sent to know your faith lest by some means the tempter have note a tempted you and our labour be in vain Paraphrase 5. And therefore the occasion of our late sending of Timothy was to see whether you continued constant or whether the devil and the world bringing persecutions upon you for the faith had wrought upon you by those temptations and so all our labour in planting the faith were cast away and lost upon you 6. But now when Timothy came from you unto us and brought us good tidings of your faith and charity and that ye have good remembrance of us always desiring greatly to see us as we also to see you Paraphrase 6. And now he at his return telling us that joyfull news of your constancy in the faith and of your love to God casting out all fear of persecution and that your kindnesse to me continues and that you are as desirous to see me as I to visit you 7. Therefore brethren we were comforted over you in all our affliction and distresse by your faith Paraphrase 7. This was matter of extrem joy to us in the midst of our afflictions or in the midst of yours that though the Gospel had brought persecution and distresse upon you yet you continue faithfull and constant in despight of all 8. For now we note b live if ye stand fast in the Lord. Paraphrase 8. For whatsoever befall us we have matter of exceding joy Joh. 14. 19. such as if a man should return to life again see Psal 22. v. 26. 9. For what thanks can we render to God again for you for all the joy wherewith we joy for your sakes before God 10. Night and day praying exceedingly that we might see your face might perfect that which is lacking in your faith Paraphrase 10. once more be able to visit you and complete or fill up those things which are necessary to your faith see Mar. 12. 6. and perseverance in it 11. Now God himself and our father and our Lord Jesus Christ direct our way unto you Paraphrase 11. give us a speedy journey 12. And the Lord make you to increase and abound in love one towards another and towards all men even as we doe towards you 13. To the end he may establish your hearts unblameable in holinesse before God even our Father at the coming of our Lord Jesus Christ with all his Saints Paraphrase 13. Which is the sure means of obtaining that grace from God which may preserve you pure and holy so as may be acceptable before him who is both our God and our father at that great day now approaching to the destruction of the obdurate unbelievers and rescue of the faithfull which is one coming of Christ with his Angels see Jud. 4. and so in like manner at the dreadfull day of doome Annotations on Chap. III. V. 5. Tempted It is ordinary in the Scripture-dialect for Verbs to signifie beside the action or passion noted by them the effect which is consequent thereto Of Passives it hath been noted at large Note on Mat. 11. b. And of Actives there want not examples especially in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now we speak of For to tempt doth ordinarily signifie no more then to offer temptations to propose or suggest those objects which if the man resist and reject are matter of vertue in him but having tempted here signifies evidently having brought them unto sinne that is wrought upon them corrupted them by temptations for otherwise his labour in preaching the Gospel to them would not become vain by that means So when God is said to give men to Christ Joh. 6. 37. the meaning is that by Gods preventing and preparing grace they do effectually come to Christ receive and embrace the Gospel V. 8. Live To live beside the literal notation of it signifies also to be cheerfull or merry to rejoyce So Psal 22. 26. your heart shall live for ever which is a consequent of eating and being satisfied praising God So Joh. 14. 19. Because I live ye shall live also In the first place it is literally taken for Christs resurrection but in the second for their rejoycing such as was caused by the recovery of a friend from death to life these joyned by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observed on Mat. 8. Note k And this is ordinary in all languages Hebrew Greek and Latine And so here it is evidently used we live if c. that is it is matter of infinite joy to us and accordingly it follows as an expression of exultancy For what thanksgiving can we return for all the joy c. CHAP. IV. 1. FUrthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Paraphrase 1. Now my brethren by all the kindnesse which you bear to us we intreat you and by all the obligations that the Christian faith lays upon you and the care of your own eternal welfare we advise you in the presence of God that ye walk
his just reward for such injuries 15. Of whom be thou ware also for he hath greatly withstood our words Paraphrase 15. The reason why at this time I mention him is that thou mayst beware of him avoid him look upon him as an excommunicate person delivered up to Satan 1 Tim. 1. 20. for he stands out contumacious against all our reprehensions and admonitions to repent 16. At my first answer no man stood with me but all men forsook me I pray God that it may not be laid to their charge Paraphrase 16. At my coming to Rome when I was to plead for my self all my acquaintance all that were able to have stood me in any stead either by their power at Rome or by their testimonies in my defence forâ—ook me for feat of suffering I pray God to pardon them for it 17. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be the mouth of the lion Paraphrase 17. Yet God assisted and vindicated my innocence that the Gospel might be preached by my means and so the Romans the Gentiles might receive it see Phil. 4. 22. and to that end I was at that time delivered from a most considerable present danger though not freed from prison 18. And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdome to whom be glory for ever and ever Amen Paraphrase 18. And I am confident that God will at this time so guarde me that I shall be delivered from every enterprise against me however that he will keep me from doing any thing unworthy of an Apostle and servant of his that so when I lose this miserable life I may attain to that eternal kingdome of God 19. Salute Prisca and Aquila and the houshold of Onesiphorus Paraphrase 19. See c. 1. note a. 20. Erastus abode at Corinth but Trophimus have I left at Miletum sick 21. Doe thy diligence to come before winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the brethren 22. The Lord Jesus Christ be with thy spirit Grace be with you Amen The second Epistle unto Timotheus ordained the first Bishop of the Church of the Ephesians was written from Rome when Paul was brought before Nero the second time Annotations on Chap. IV. V. 7. I have fought These two verses are wholly Agonistical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any of the four famous games Olympick c. and of that as it signifies suffering of afflictions see 1 Thess 2. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one sort of combaâ—e in either of those four that of racing The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good either as being in a good cause or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. 5. according to the laws of the agones and so his fighting a good fight is suffering Christianly and valiantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to perform and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run or perform the race see Note 2. on Act. 21. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not referring to his whole life but this one combat here insisted on his danger at Rome And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the faith is to observe the Gospel rules and so not to offend against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laws of the combat see Note on the title of this Epistle Thus in those writings that go under Trismegistus's name we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul that hath undertaken and performed this strife or combat of piety Then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crown that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward and that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crown of righteousnesse possibly in the notion that theHebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness is answerable is taken Isa 48. 18. Nehem. 2. 20. Psal 35. 27. that is for felicity As Prov. 8. 18. where wealth and righteousness are put together Abenezra interprets it felicity or prosperity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Rom. 6. 16. and opposed to death by which it there appears to signifie eternal life But it may also signifie a righteous life which is thus rewarded and crowned by God Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous judge is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gives the crown to the conquerour V. 13. Cloake The authority which I have for rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roll is from the antient Glossaries Thus Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which without question should be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be a little piece of parchment folded up which perhaps may be all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereafter mentioned because they being added with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially seem to denote somewhat which had been formerly mentioned rather than any new thing See S. Hierome Ep. 125. ad Damas q. 2. V. 14. The Lord reward Of this form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not here omiss to note that the full importance of it is no more than a Prophetical denuntiation or prediction that should in the just judgement of God befall Thus some of the best MSS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord shall reward others of the antients who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward yet expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reward So the Author of the questions and answers assigned to Justine making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prediction So Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is instead of the future shall render adding that pious men do not rejoice in or desire to hasten the punishemnts of the wicked but that they foretell them he Gospel and weak believers having need of such comforts To this may be added that it is a vulgar Hebraisme for the Imperative and Future tense to be used premiscuously the one for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 7. 9. in the future cemplebitur or consumetur shall be consumed or fulfilled is yet by the antient Interpreters rendred in the Imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 72. Let it be accomplish'd and so the Chaldee Syriack Arabick and Aethiopick and onely the Vulgar Latine retains consumetur shall be consumed Thus on the other side Mat. 10. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your peace return to you is sure a promise from Christ or prediction that their peace shall return to them and thus is it innumerable times in the sacred dialect of these Books V. 17. The mouth of the Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the Lion is commonly thought here to signifie Nero so styled because of his cruelty But as there is no reason to believe that Paul was now admitted to Nero's own hearing
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
his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 10. But the rich in that he is made low because as the flower of the grasse he shall passe away Paraphrase 10. But let the rich man that falls into a low condition through the afflictions to which this world is subject be as well pleased and thank God as heartily for his being reduced to this low estate as a poor man is wont to be when he is preferred and exalted see note on Mat. 9. d. Or thus It is no unhappy state for a man to have lost all to be brought low in the world and so to have nothing left to lose or secure Nay this he may really look on as a dignity or preferment that he hath reason to be very glad of and not to mourn for And so likewise may the rich man look with joy upon the plundrings and violences that befall him because his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 11. For the sun is no sooner risen with a burning heat but it withereth the grasse and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his note c waies Paraphrase 11. For as it is with the green grasse on the ground as soon as ever the sun riseth and scorcheth it it makes it wither and all the florid part and beauty vanisheth presently and there is no possible preserving it at such a time so the rich man when afflictions and devourers come upon him doth in a small time wither and fall away his riches leave him or he them if God see fit to send or permit afflictions he will not by all his dexterities by any means but prayer and fidelity and constancy ver 5 6 7. be able to avert them 12. Blessed is the man that endureth temptation for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him Paraphrase 12. Whereas on the other side for the true constant pious Christian it is a blessed thing for him that he meets with afflictions which are but means to trie and exercise his Christian vertues which being done he shall receive approbation from God and with it a reward such as in the Gospel is promised to all that adhere and cleave fast to God if not deliverance here eternity hereafter 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man Paraphrase 13. Let no man that by afflictions is brought to any sins say that God is the author of this for as God cannot himself be brought to sin by any means so doth not he by sending affliction seduce or insnare any cause him to fall by that means as appears by the sincere Christian whose sidelity is not betrayed but approved by afflictions 14. But every man is tempted when he is drawn away of his own lust and inticed Paraphrase 14. But every mans falling into any sin comes from himself his own treacherous sensual appetite which being impatient of sufferings suggests and tenders him some sensitive carnal baits and so by them draws him out of his course and intices him 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Paraphrase 15. And when his consent is joyned to that proposal or invitation of his sensual part against the contrary dictates of his reason and the Spirit of God then that and not the affliction and temptation ver 13. begetteth sin every such consent is the engaging the soul in sin and such sin when by repetition of acts or indulgence it comes to some perfection it engageth the soul in eternal death see note on 1 Thess 5. f. 16. Do not erre my beloved brethren Paraphrase 16. 17. Doe not permit your selves to be deceived by the Gnosticks that creep in among you and flatter you with hopes that they by their compliances will be able to preserve you from suffering here No certainly it is God must secure you or ye are not likely to be secured the present avoiding of persecutions by not confessing of Christ will stand you in small stead involve you only in the destruction that attends the persecutors and this will be a sad deceit when it befalls you How much better and safer will it be to adhere to God when every good thing that is given to men whether of the lower or higher sort the ordinary prizes in their spiritual exercises and the most illustrious crowns see note on Phil. 3. d. come from heaven descend to us from God who is the great spring and fountain of all good things who like the sun sends out light to all that want but then is not like that in its changeablenesse as in the several appearances of the sun when it riseth when 't is high noon and when it sets whereas God is constant in the same powring out his raies on us hath no rising nor setting nor again in his yearly removing or going from us which causes different shadows on the earth God sends forth his light without mixture of shade his gifts without all niggardlinesse or restraint 17. Every good gift and every perfect gift is from above and cometh down from the father of lights with whom is no note d variablenesse neither shadow of turning 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Paraphrase 18. He hath now begotten us in a more excellent way and manner then when we were called his children being Israelites begotten us by the Gospel to be Christians and heirs of salvation and therein he hath allowed us the favour of being the first that have been called to this dignity Ephes 1. 12. and that out of no consideration of any thing in us but only of his own free will and pleasure which being an evidence of his free goodnesse toward us we have little reason to misdoubt him 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath Paraphrase 19. Seeing therefore God hath been so gracious to us let these advantages be made use of to reform every thing that is amisse let it engage us to those moral duties oft recommended to us as to be very ready to hear and learn and yet very deliberate and warie in our words so to be very hardly brought to anger or impatience whatever the wickednesse of men whatsoever
that judgest another Paraphrase 12. Christ and none else hath authority to give laws unto us and punish the refractary and it is not for you to impose observances where he hath given liberty 13. Goe to now ye that say note c To day or to morrow we will goe into such a city and continue there a year and buy and sell and get gain Paraphrase 13. And as now the times are a suddain destruction approaching the Jewes one admonition will be very seasonable for those that use these or the like arrogant forms of speech To day c assuming to themselves power over the future 14. Whereas ye know not what shall be on the morrow for what is your life it is even a vapour that appeareth for a little time and then vanisheth away Paraphrase 14. Whereas beside the Atheisticalness of it in taking themselves off from depending on God it is certain they do not know what they shall be able to doe tomorrow For even your life it self on which all your designes must necessarily depend is but a most frail mortal transitory thing short and presently vanisheth 15. For that ye ought to say If the Lord will we shall live and doe this or that Paraphrase 15. And therefore your forms of language ought to be of another making never mentioning any purpose of yours but with subordination to the good pleasure of God 16. But now ye rejoice in your note d boastings all such rejoycing is evil Paraphrase 16. And for you to take pleasure in such insolent speeches as these is a wicked Atheistical thing 17. Therefore to him that knoweth to doe good and doth it not to him it is sinne Paraphrase 17. And for Christians to be guilty of this who have received so much light and knowledge to the contrary this will render you the more inexcusably guilty and punishable Annotations on Chap. IV. 5. The Scripture saith There is no place of Scripture of the Old Testament which can own so much of this citation as that Gen. 6. where in the Septuagints reading there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abideth and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding there is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sojourning here Now whereas 't is here added of that Spirit that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire to envy first 't is clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit there is the spirit or soul of man given him by God and so called God's in respect of the original see Note on 1 Pet. 3. f. but signifies the mind of man as it is in him and is corrupted by an habite of worldly and wicked desires which cannot be affirmed of Gods holy Spirit and for any evil Angel it will be hard to say either that such dwell in or that it is they that lust in us It is our own corrupt hearts even when the devils move us to which the lust and all the sin is to be imputed and 2ly this is parallel to what Gen. 6. 3. is said of that old world that man is flesh and the thoughts of his heart alwaies evil that is his carnal or worldly desires are insatiable bent to all manner of wickednesse the desires here being distinctly noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring and either the wickednesse or insatiatenesse of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envie which sometimes in Authors is the contrary to liberality and signifies all manner of covetousnesse pining to see any man have what we have not and elsewhere signifies malice violence and the like As for the addition here ver 6. But he giveth more grace that seems to be the Apostles own observation of that place in Genesis that when the world so provoked God yet he gave them time of repentance as it there follows Neverthelesse his daies shall be an hundred and twenty years they shall have that space allowed them to reform and escape punishment and so God in Christ doth now and upon repentance there is yet mercy and pardon to be had upon which is superstructed naturally that which follows Wherefore he saith c. V. 6. The proud The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes not particularly the vice of pride and haughtinesse but a general disobedience and resistence against the Law of God which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumeliousnesse and superbia pride in opposition to obedience as in Virgil Regum est Parcere subj ctis debellare superbos It is the part of Kings to spare those that submit and subdue the proud a place directly parallel to this here out of the Proverbs and which S. Augustine conceives to be had from thence The place in the Proverbs reads God scorneth the scorners because scorners use to repell with scoffs all good counsels and admonitions And so saith AEschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is the just and heavy punisher of the proud V. 13. To day or to It was an old saying of the Hebrews mentioned by Ben Syra Let no man say he will doe any thing unlesse he first say If the Lord will On which occasion there follows in him a story of a man who when he said Tomorrow I will sit with my spouse in the marriage-chamber was admonish'd that he ought to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will and he answered Whether God will or not I will sit there Of whom saith he it followed that he sat with her all the day but at night when they were going to bed before he knew her they were both dead Wherefore they said The spouse went up to her marriage-bed and knew not what would befall her therefore whosoever desires to doe any thing let him first say If God will V. 16. Boastings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies boasting or assuming to ones self more then belongs to him and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-pleasing or insolence Tit. 1. 7. in this that that is a great love or high opinion of ones self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love 2 Tim. 3. 2. being puffed up 1 Cor. 13. 4. being wise in ones own conceit Rom. 11. 25. and 12. 16. but this is a fastuous speaking and as this is ordinarily expressed in magnifying ones own abilities or power above other men so hath it here a notion little different from it speaking in such a form as if he depended not upon God himself and so it belongs to the fault reprehended v. 13. when a man promises or affirms that simply which is not in his power but as God is pleased to enable oâ—â—oncur with him And thus it is used Prov. 27. 1. 〈◊〉 not thy self of to morrow that is assume not to thy seâ—â—â—arrogantly that thou wilt doe this or that to morrow for saith Solomon thou knowest not what a day may bring forth These kind of speeches then
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 †indissoluble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 †superinducing of better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or let us for the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 †perpetuity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 †upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. Sacr. legis Alleg. p. 106. Antiq. l. 1 c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * â—â—th built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 †should not have been 〈◊〉 * those being Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †â—ait upon the in age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * enacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he saith to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 †on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or citizen for the King 's Mâ— reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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