bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâ—ven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
8. V. 18. Power over fire The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altar here being that whereon the beasts were offered and those beasts to be burnt with fire and that fire being a denotation of the wrath and vengeance of God against the wicked this Angel coming from the Altar and having power over fire is consequently a minister or executioner of Gods wrath upon the wicked impenitents who are those beasts to be sacrificed to God to be destroyed before him V. 20. A thousand and six hundred furlongs That the thousand and six hundred furlongs here do referre to the bounds or extent of Judaea is the opinion of the Learned H. Grotius and his proof for it is because S. Jerome which had lived in those parts and examined it very accurately affirms that Judaea was in length an 160 miles which accounting every mile to contain ten Greek stadia or furlongs amounts to 1600 furlongs But if it be first adverted that the wine-press is here said to be trodden without the city and the blood to have extended to this space of 1600 furlongs secondly that Jerusalem was in the midst of the countrey and consequently that from thence to the utmost bounds of it the space will be but half so much as is the longitude of all Judaea this conjecture will not be so agreeable to this place And therefore it will be more proper and accordant to the Context which speaks not of Judaea but of Rome to applie it to the adjacent Regions about Rome to represent the bloodinesse of the warres and many battails that should in the times of Maximinus Licinius and Maxentius lie so very heavily upon those countries which were parts of the Roman Empire that they cannot be better express'd then by the blood coming to the horse-bridles a vast effusion of blood among the Romans CHAP. XV. 1. AND I saw another signe in heaven great and marvellous seven Angels having the seven last plagues for in them is filled up the wrath of God Paraphrase 1. And I had another vision concerning the judgments of God upon heathen Rome and methought I saw seven Angels with seven plagues all which were to come one after another and between them to divide the tragedy and act all Gods vengeance upon them 2. And I saw as it were a sea of glasse mingled with fire and them that had gotten the victory over the beast and over his image and over his mark and over the number of his name stand on the sea of glasse having the harps of God Paraphrase 2. And methought I saw a great multitude of pure zealous Christians the multitude noted by the sea their purity by glasse and their zeal by fire that had not yielded to the heathen terrors in any the least degree but continuing constant in their purity and stedfast confession of faith And they had in their hands harps such as were wont to be used in the Temple in Gods service called the musical instruments of God 1 Chron. 16. 42. 3. And they sung the song of Moses the servant of God and the song of the Lamb saying Great and marvellous are thy works Lord God Almighty just and true are thy waies O King of Saints Paraphrase 3. And they sung to Christ the same song or another after that pattern that Moses had done upon the victory and deliverance out of Aegypt when the Aegyptians were overwhelmed in the sea noting their acknowledgment of Gods goodnesse and mercy to them who now they saw would punish and destroy the persecuting heathen Emperors And they magnified the mighty and wonderful works of God his overruling power and fidelity in making good his promises to the Christians his servants 4. Who shall not fear thee O Lord and glorifie thy name for thou only art holy for all nations shall come and worship before thee for thy judgments are made manifest Paraphrase 4. And said Now shall all the men in the world be obliged to fear and dread thee and withall to magnifie thy name This is thine only work O Lord for the nations of the world the Gentiles the Roman Empire shall at length convert to Christianity upon the sight of thy revenges upon them who had crucified Christ both Jews and Romans 5. And after that I looked and behold the note a Temple of the Tabernacle of the testimony in heaven was opened Paraphrase 5. And then methought I saw the Holy of Holies opened those great mystreries which had long lain hid revealed that is the decrees of God concerning the Romans now ready to come forth 6. And the seven Angels came out of the Temple having the seven plagues clothed in pure and white linnen and having their breasts girded with golden girdles Paraphrase 6. And the sum of them was contained in seven plagues or punishments upon the Roman Empire brought out by as many Angels in shining glorious habits each resembling the High-priest ch 1. 13. see note on Luk. 12. b. coming out of the oracle ver 5. sent by God from his throne in heaven to execute these judgments upon them 7. And one of the four beasts gave unto the seven Angels seven golden vials full of the wrath of God who liveth for ever and ever Paraphrase 7. And one of the four living creatures attending and encompassing Gods throne by which four Apostles were understood c. 4. 6. and those there having power to foretell things to come was therefore represented to give to these seven Angels executioners of Gods wrath seven vials full of the wrath of the eternal God that is to give them commission for the pouring out of God's wrath upon heathen Rome 8. And the Temple was filled with smoak from the glory of God and from his power and no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled Paraphrase 8. And the place where this vision seemed to be that is the Sanctuary in heaven ver 5. was filled with smoak as an expression and consequent of this fire of Gods wrath and vengeance which was like to prove so heavy that the very representation of it was unsupportable no body could endure to come into the Sanctuary whilst that was representing nothing that it would fall very terribly on all them that should come within the reach of it Annotations on Chap. XV. V. 5. Temple of the Tabernacle What is here literally meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily rendred the Temple of the tabernacle of the testimony may thus be collected The tabernacle of the testimony clearly signifies that tabernacle among the Israelites in Moses's time before the building of the Temple called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of meeting Exod. 27. 21. and elsewhere the tabernacle of the testimony Act. 7. 44. because God was there pleased to exhibit himself and give testimony of his presence Act. 27. 22. In that there were two regions the first called the Sanctuary the
it be from heaven being as certain to discover truth as it is certain that God cannot lie whatsoever is taught by it must necessarily be as true as that holy Scripture it self and if it be the interpretation of any particular parcel of Scripture and yet vary from the true sense of it it must consequently to every one that believes it take out so much of God's word out of the Canon as that parcel did truly contain and add as much to it also as that false interpretation amounts to which being as often iterable as there be places of Scripture explicable or mistakable by the Enthusiast these substractions and additions may also be infinite and as many different new Canons of Scripture every year made as there be or may be assuming pretenders to interpretation and those are infinite also And this is one competent danger § 33. A second danger is that by the possessing of men's minds with this opinion of new light or the voice of God's Spirit within them the authority of the whole written word of God in effect is superseded and evacuated This we see already to be the fruit of this pretension in many who calling the Scripture the Letter and the voice within them the Spirit apply to these two that place of 2 Cor 3. 6. the Letter killeth but the Spirit giveth life the conclusion from whence is naturally and inevitably this that the Scripture when it differs from the Enthusiasts phansie is pernicious and mortiferous and no antidote sufficient against it but the following the dictates be they never so corrupt and carnal as when they are contrary to Gods written word it must be expected they should be of a mans own heart And then as when there was no King in Israel it was an easie deduction that every one should doe that which was right in his own not in God's eyes so it is to be expected that when this Theocraty God's governing mens lives by the written word is cast off all villanies and abominations should straight possesse those hearts which have betaken themselves to this riotous liberty And so we find it affirmed of the Gnosticks by S. Peter and S. Jude as the general observation of the Apostles that they scoffed and derided the revealed promises of God walking after their own ungodly lusts every man following his own inordinate appetite and these very men when they did all this calling themselves the spiritual and the knowing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge was the interpreting the mysteries in the Scripture after their own phansie miscalled the Spirit directly the New light which now we speak of A consequent whereof it was that they separated from all the Orthodox Christians and joyned with the Jewes to persecute them § 34. A third danger most immediately consequent to this pretension is the making God opposite and contrary to himself as he must be if he be thought to own all the gleams of New Light that shine in their several hearts that pretend to it for these are most frequently different and often contrary the one to the other as appears by the multitude of opinions and contrarietie of practices which this one fruitful mother of monsters hath brought forth all equally pretending to the wisdome that cometh from above and that not onely in several men but in the same men at several times seeing and unseeing the same things which how injurious it is to God who can no more change then lie need not be here manifested § 35. A fourth danger is confusion among men continual disturbance of Kingdomes or States the Governors whereof having no other authority then what is founded on or agreeable to the word and will of God it will still be in the power of each pretender to deliver oracles out of his own breast as immediate dictates of God quite contrary to the safety and interest of that government whatsoever it is which is at any time any where established And so the peace of kingdomes must be as uncertain and mutable as the phansies of men and the laws as ambulatory as Testaments while the Testator lives every illuminate breast pretending to come like Moses from God in Sinai with new tables of Divine commandments which in all reason must supersede the old be they never so firmly established § 36. The sum of this matter is that it being evidently consequent to this pretension that the voice of the Devil may be mistaken for the dictate of the Spirit of God there is nothing so vile or monstrous earthy sensual devilish but may pass for Divinely inspired by these means and if it be regular to worship him as God whom we own as such it may by immediate consequence bring in among the Christians the same worship of Devils which had long possession of the heathen Temples those being by the worshippers believed and adored as the true God because they gave responses out of the cave delivered Oracles c. unto them § 37. How far the sober attempt and endeavour of interpreting obscure places of Scripture by the assistance of God's Spirit cooperating with humane means is removed from all these dangers I shall not need to shew in more words then these that what is here offered to the Reader in this ensuing volume pretends no otherwise to challenge his belief then it shall satisfie his understanding that it probably is what it pretends to be and then if he receive dammage by us in any thing it is by his own rashness and over-great easiness of belief which he must in reason endeavour to put off in exchange for some prudence and diligence of search before he enter into this temptation THE NEW note a TESTAMENT OF Our Lord and Saviour JESUS CHRIST Annotation THE Title of this whole Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Testament or Covenant which is prefix'd in some Copies in others with this addition of our Lord and Saviour Jesus Christ in others with some variation of the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the books of the New Covenant by whomsoever it was affixed to these books or writings following doth referre to the consent of the Catholick Church of God and that Tradition which giveth testimony to these Books as those and those only which complete and make up the new Canon And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as in the Titles of other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Books or Writings that have been written and by God's providence derived to the Church so as by it to be received in canonem i. e. into the number of those writings which are unquestionably acknowledg'd to be the writings of the Apostles and Disciples of Christ All others as Apocryphal of dubious and uncertain Authority being excluded out of this Catalogue Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here how it is to be rendred and what is the peculiar notion of it is a matter
such yet grace which is alwaies so 12. Therefore all things whatsoever you would that men should doe to you doe ye even so to them for this is the law and the prophets Paraphrase 12. Another branch of prime Christian duty required of you is this that whatsoever you would esteeme reasonable that other men should doe to you if you were in their and they in your condition the same you must now think your selves obliged to doe to them for this equity is taught you by your own law and Scriptures in force among the Jewes see note on Mat. 5. g. 13. Enter ye in at the straight gate for wide is the gate and broad is the way that leadeth to destruction and many there be which goe in thereat Paraphrase 13. Let all your care be to set your selves upon the Christian course be it never so strict for 't is easie to enter on a vicious course and go through with it and there are multitudes good store which passe that way to eternall destruction and damnation 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it Paraphrase 14. And there will be all need of your care because the entrance and whole course of a Christians life is made up of perfect strictnesse in opposition to the loosnesse of the world and that makes so few to choose it 15. Beware of false prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Paraphrase 15. Take heed of false teachers that when they come to infuse their doctrines into you weare sheep-skins as the prophets oft used to doe thereby pretending the greatest innocency and meeknesse that can be but design and intend the direct contrary devouring and rapacity See Acts 20. 29. 16. Ye shall know them by their fruits Doe men gather grapes of thornes or figs of thistles Paraphrase 16. Ye shall certainly know them and discern them if you take notice of and weigh the doctrines which when they have gotten some authority with you they will presently endeavour to infuse into you They that make no other use of their being counted prophets but to infuse higher degrees of all kind of piety and charity into you ye may resolve they are sent from God for the Devil would never help men to credit and reputation in the world who should make use of it only to the advancement of piety But if their design be to infuse into their followers any seeds of impiety injustice uncleannesse uncharitablenesse sedition rebellion c. Let their pretences and behaviour be never so fair be sure they are false prophets 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit 19. Every tree that bringeth not forth good fruit is hewn down and cast into the fire 20. Wherefore by their fruits ye shall know them 21. Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven but he that doth the will of my father which is in heaven Paraphrase 21. And though in words they take upon them to be the only servants sons and saints of God as hereticks and schismaticks ordinarily doe yet these words of theirs and their confident calling on God are not such fruits by which you can judge well of them for 't is not every one which beleiveth on me which acknowledgeth me which looketh for salvation from me that 22. Many will say to me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out Devils and in thy name done many wonderful workes Paraphrase 22. At the day of judgement Lord we are the men which thou by thy power hast enabled to foretell things to come and by the same to exorcise Devils and doe all kind of miracles 23. And then will I professe unto them note d I never knew you depart from me ye that work iniquity Paraphrase 23. saying I never knew you 24. Therefore whosoever heareth these sayings of mine and doth them I will liken him to a wise man which built his house upon a rock Paraphrase 24. Beleiveth and entertaineth all these commands here contained in this Sermon beginning c. 5. 1. and practiseth them he is like a prudent builder that laid the foundation of his house upon a rock see note on c. 10. b. 25. And the rain descended and the note e floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Paraphrase 25. Land-floods that proceeded from that sudden rain 26. And every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand Paraphrase 26. Shall be like and by all men known and reputed to be like 27. And the rain descended and the floods came and the winds blew and beat upon that house and great was the fall of it 28. And it came to passe when Jesus had ended these sayings the people were astonished at his doctrine 29. For he taught them as one having authority and not as the Scribes Paraphrase 29. For all this Sermon of his whether spoken continuedly or with pauses between was delivered by him as by one which had extraordinary power and mission prophetick at least which since Ezras time had been intermitted as the Jewes confesse and not as the Doctors of Law among the Jewes Annotations on S. MATTHEW Chap. VII V. 3. Mote What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will appear by two waies of judging first by the judgment of the Greek Grammarians Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thin drie pieces of wood and then taking it in that notion of a thin piece of wood the least splinter or shiver imaginable of very little yet of some length 't will be here very fitly used and set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beame the biggest and longest piece of wood which is used The second way is by comparing the next verse which is the varying the phrase a little with a Proverbial speech among the Jewes in and before Christs time set down afterward with some variation in the Talmud thus They which say to others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take out the small piece of wood out of thy teeth are answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take out the beame out of thine eyes To check the importunity of those who are alwayes censuring and condemning others for small matters reprehending for trifles when they are themselves guilty of those things which are much more to be reprehended V. 6. They trample There is in these words observable an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a going back speaking first to the second of the two things proposed and then after to the first As it is very frequent with
to an hundred-fold and so the hundred-fold being the proportion of the most fruitfull messuage is here set down as the harvest of the Christian that suffers or gives for Christs sake and that in this life CHAP. XX. 1. FOR the kingdome of heaven is like unto a man that is an housholder which went out early in the morning to hire labourers into his vineyard Paraphrase 1. If you doe not perfectly understand what was last said of the last shall be first c. then a resemblance of it and in that of all Gods dealing with men in the Church you may have in a man of an estate managing it himself by the manner of his dealing with his hired labourers First he went out as soon as it was light answerable to Christs calling and sending the twelve at the beginning of mens receiving the faith c. 9. 38. and c. 10. 1. into the market place where day-labourers were wont to stand expecting imployment to hire labourers for his vineyard 2. And when he had agreed with the labourers for a peny a day he sent them into his vineyard Paraphrase 2. And having agreed with a certain number for a set determinate wages of seven pence half-peny 3. And he went out about the third hour and saw others standing idle in the market-place Paraphrase 3. about nine of the clock in the morning 4. And said unto them Go ye also into the vineyard and whatsoever is right I will give you And they went their way Paraphrase 4. I will not bind my self to give you the wages of a whole day for this part of it but according as you shall for the time you are in behave your selves in the vineyard you shall be rewarded 5. Again he went out about the sixt and ninth hour and did likewise Paraphrase 5. about twelve at noon and about three in the afternoon 6. And about the eleventh hour he went out and found others standing idle and saith unto them Why stand ye here all the day idle Paraphrase 6. And about five in the evening he went out again and found others looking for work willing to be employed but not entertain'd by any 7. They say uuto him Because no man hath hired us He saith unto them Goe ye also into the vineyard and whatsoever is right that shall ye receive 8. So when even was come the Lord of the vineyard saith unto his Steward call the labourers and give them their hire beginning from the last unto the first Paraphrase 8. beginning first with those that came in latest and so ascending to them that came in first 9. And when they came that were hired about the eleventh hour they received every man a peny Paraphrase 9. And when they came to be paid that had entred last upon their work he gave them a whole dayes hire upon their good discharge of that one hour in the vineyard 10. But when the first came they supposed that they should have received more and they likewise received every man a peny Paraphrase 10. But when they came which were hired first and wrought from the morning all day they thought that they should have more then they which had been lesse time in the vineyard but they were mistaken in their expectation had no more then the sum for which they were hired 11. And when they had received it they murmured against the good man of the house 12. Saying These last have note a wrought but one hour and thou hast made them equal unto us which have born the burthen and heat of the day Paraphrase 12. hast given them as much wages as we which have laboured all day long 13. But he answered one of them and said Friend I doe thee no wrong didst thou not agree with me for a peny 14. Take that thine is and go thy way I will give unto this last even as unto thee Paraphrase 14. Be thou content with that which comes to thy share according to agreement this man that came last to work it being not his fault that he came not sooner but his not being sooner call'd v. 7. and he having laboured honestly and cheerfully ever since he came shall by me who accept the will for the deed be rewarded with the same reward that thou hast 15. Is it not lawful for me to doe what I will with mine own Is thine eye evill because I am note b good Paraphrase 15. And sure thou hast no reason to complain What reason is there that my bounty to others should be matter of envy and discontent to thee or that thou should'st be the judge how I am to deal with thy brother Many reasons there may be which thou knowest not why they that came in last to the vineyard if they were not sooner called or not so powerfully as others should be rewarded as liberally as they that have longer laboured for a few acts of the will if they be more intense and heroical may in equitable estimation countervalue the work of a far longer time as the theeves confessing Christ when he was on the Crosse when his Apostles had forsaken him and so Paul called last was in labour more abundant and so ranked with the first and so many that came in to Christ in the cool of the day when persecution was over might yet be as cordially intense and affectionate in his service as they that suffered for him and so some that come to repentance more aged then others and those that at Christs preaching came in to Christianity compared with those that had lived in the Jewish Church all their time see note b. 16. So the last shall be first and the first last for many be note c called but few chosen Paraphrase 16. And thus that which was said before c. 19. 30. is evident that some that come after you in time may prove as richly rewardable as you For the known saying is very true that they that have favours done them by God beyond others as to be first called was a special favour to the disciples of which no reason can be given but Gods will doe not alwayes exceed all others in labour and Christian diligence as the Apostle S. Paul called long after and therefore by himself styled lesse then the least and born out of due time as called after Christs being gone to heaven yet did labour more abundantly then all the twelve nay some of them apostatize and fall off from Christ as Judas did and so of the whole nation of the Jews 't is clear that they were the men to whom God was first made known and to whom Christ and the Gospel were first sent they were first call'd to the faith and first beleived on him and yet few of them in comparison continued faithful to him but the Gentiles that are after called doe especially beleive and stick close to him and consequently are accepted of him 17. And Jesus going up to Jerusalem took the twelve
commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good that is merciful or kind to those of their family Thus when Hesychius mentions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as hath been said the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greek termination which signifies bountiful or merciful he explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making these three words to have the same signification and so doth the Targum render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes that is good And so in this place the Master is said to be good because he gave to him that had been in the vineyard but an hour as much as was the wages of the whole day This though it were not matter of injury to them that had labour'd all day because they had the full hire for which they had contracted is yet matter of murmuring there v. 11. and indeed hath somewhat of difficulty in it how to reconcile it with Gods rewarding every man according to his works or actions which is everywhere said of God and his giving a more liberal harvest to him that soweth plentifully then to any that soweth lesse plentifully 2 Cor. 9. 6. The way of clearing this difficulty will be by observing that this Parable here used by Christ was a Parable used among the Jewes and therefore if any part of it were here unmention'd by Christ and briefly referr'd to by him the sure way will be to supply it by the Authors among them by whom 't is fully set down Now this is done by Gemara Hierosol Cod. Berachoth Of a King and labourers hired by him and one of them paid for a little time the whole dayes hire whereupon the rest of them grieve and murmure and say We have laboured all day and this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. hath not laboured above two houres of the day and say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath received his hire in peace that is the full hire of a day for that small time To these the Kings answer there is He in that two houres hath laboured as much as you have done all the day Here it is evident the account of the businesse is laid upon the superabundant diligence and earnestnesse of those that came late in which God though not tyed by contract as with the other but only by promise of giving them what shall be mee◠v. 47. that is dealing equitably with them thinks fit to reward through his mercifull interpretation and acceptance of it as richly as the whole dayes labour of the others And though the weight of the reason or answer here mentioned by Christ seem wholly to be laid upon the free will and liberality of the Lord v. 15. and not upon their superabundant diligence for the time that they were in the Vineyard yet is this other reason to be supposed here also being not by this excluded any more then Gods rewarding according to works is excluded by his being merciful when indeed David makes a close connexion between them Ps 62. 12. Thou Lord art merciful for thou rewardest every man according to his workes and 't is possible it might also be mentioned by Christ though for brevity it be not here set down And indeed this form of answer here used by Christ and set down by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repell and poze the disputer Is it not lawful c. Is thy eye evil c. is very fit to have been prooemial to this other of the equitablenesse of the payment in like manner as Rom. 9. 20 21. is preparatory to the fuller and more satisfactory answer v. 22. However this is clear that in Christs application of the Parable to his designed businesse this is more then intimated For the whole parable being briefly applied in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So the first shall be the last and the last the first the reason is distinctly annexed For or because many are the called but few the chosen Many of the called that is those that were hired and admitted into the vineyard are not the chosen that is are not thought fit to be rewarded at all by Christ which à majori concludes that some that came in later deserved as well as they that were first called in in the morning which cannot be but as saith S. Paul of himself by their labouring more abundantly for the time then they had done which were longer there V. 16. Called What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here and how it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is worth examining at large now once for all which therefore I shall set about The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament are proportionable one to the other and will mutually help to the understanding one the other If we look on them in the Apocrypha as we meet with them both in one place of the third book of the Maccabees it will prove a useful rise There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies guests invited to a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in humane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer and invocati in Plautus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the office of inviting and entertaining them and Judith 12. 11. a banquet or invitation So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that was to invite and entertain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invitator in the Glosse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Noted In the Greek translation of the Canonical books of the Old Testament the word hath another notion as when those that were pitch'd on as special men by Adonijah to be of his party are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. 1. 49. and v. 41. the called of Adonijah not because they had been invited by him to a feast but such as were call'd by his name that is such as adhered to him For so they that Absalom had pick'd out in the same manner to be his confidents are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred call'd men 2 Sam. 15. 11. So that hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that are pitch'd on either to receive speciall favours or over and above to be employed in special trusts and the latter the special meaning of the word So Aristotle in his Oeconomickes l. 2. in the passage of Antimenes Rhodius where we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved officers where probably it must signifie special pick'd Artificers Besides this notation of the Greek from the Hebrew for calling there is another for celebrare to celebrate and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie celebrem as well as vocatum and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious famous sometimes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called
how doe I desire that it were already kindled But as all thâ—se come to the same sense so the former seems the more easie and naturall unless we prefer that other reading which we find in Marcus Eremita De baptis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I would be pleased or glad if it were already kindled As for the fire here although that may signifie only a purgative fire and intimate Christs desire of purifying the world from the drosse of sinne for which he came Tit. 2. 14. and to referre to the coming of the holy Ghost who appeared in fire Acts 2. yet it rather seems to be restrained by the Context to the fire of persecution all one with division v. 51. which though it cause some smart yet it hath very usefull qualities as that of exploring or trying in which respect 't is said 1 Cor. 11. 19. there must be divisions among you that they that are approved tryed and found right in this fire may be made manifest among you And that this should be consequent to Christs coming see v. 52. c. Lu. 2. 35. that of trying Heb. 4. 12. Lu. 2. 35. who are faithfull adherents to him who not Which is the speciall work of fire and the effect of persecution for Christs sake V. 50. A Baptisme The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the note of the future So 2 Esdr 4. 45. habet venire is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to come And in the Athanasian Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall rise is rendred in Latine habent resurgere So in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so oft in Lactantius quòd carne indui haberet in terra that is that he was to be incarnate and again quòd plurimae sectae haereses haberent existere that there should be many sectâ— and heresies CHAP. XIII 1. THere were present at that season some that told him of the Galileans whose bloud Pilate had mingled with their sacrifices Paraphrase 1. Galileans a faction of Judas Gaulonita which taught doctrines contrary to subjection to the Roman Empire whom it is thought Pilate set upon and killed when they were offering sacrifice and powred out their bloud as the bloud of beasts was poured out in the sacrifices 2. And Jesus answering said unto them Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things 3. I tell yee nay but except yee repent yee shall all likewise perish Paraphrase 3. if you continue your present wicked practises raising sedition under pretence of piety as frequently you are apt to do see Titus Bostrensis p. 803. C. then as they perished at the day of Pascha at their sacrifice so shall a multitude of you on that very day see Josephus of the Jewish war l. 6. c. 11. and l. 7. c. 17. and Euseb Eccl. Hist l. 3. c. 5. in the Temple be slaughtered like sheep and that for the same cause a sedition raised in the city 4. Or those eighteen on whom the tower in Siloe fell and slew them think ye that they were sinners above all men that dwelt in Jerusalem 5. I tell you nay but except ye repent ye shall all likewise perish Paraphrase 5. perish in the ruines of the whole city as they of that tower 6. He spake also this parable A certain man had a figtree planted in his vineyard and he came and sought fruit thereon and found none Paraphrase 6. And he spake a parable to them of which this is the plain meaning This people hath long been unprofitable made no returns to all Gods husbandry bestowed upon them and yet God hath given them space to repent and sent his son to dresse and manure them and if this doe not work upon them there is nothing to be expected but destruction and excision The parable was this A certain man c. 7. Then said he unto the dresser of his vineyard Behold these three years I come seeking fruit on this figtree and finde none Cut it down why cumbreth it the ground 8. And he answering said unto him Lord let it alone this year also till I shall dig about it and dung it 9. And if it bear fruit well and if not then after that thou shalt cut it down Paraphrase 9. And perhaps it will bear fruit or make this experiment whether it will bear fruit or no 10. And he was teaching in one of the synagogues on the Sabbath 11. And behold there was a woman which had a spirit of infirmity eighteen years and was bowed together and could in no wise lift up her self Paraphrase 11. sore disease inflicted on on her by the devil v. 16. for the space of eighteen years and she did so extremely stoop that she could hardly see the heavens 12. And when Jesus saw her he called her unto him and said unto her Woman thou art loosed from thine infirmity Paraphrase 12. thy disease 13. And he laid his hands on her and immediately she was made streight and glorified God 14. And the Ruler of the synagogue answered with indignation because that Jesus had healed on the sabbath day and said unto the people There are six daies in which men ought to work in them therefore come and be healed and not on the sabbath day Paraphrase 14. the head of the Consistory being angry that Jesus did cures on the sabbath gave command to the multitude saying There are six daies in the compasse of which men ought to doe all the work which they doe in the week 15. The Lord then answered him and said Thou hypocrite doth not each one of you on the sabbath day loose his oxe or his asse from the stall and lead him away to watering 16. And ought not this woman being a daughter of Abraham whom Satan hath bound lo these eighteen years be loosed from this bond on the sabbath day Paraphrase 16. on whom Satan hath inflicted a sore disease of 18 years duration be cured of this disease 17. And when he had said these things all his adversaries were ashamed and all the people rejoiced for all the glorious things that were done by him 18. Then said he Unto what is the kingdom of God like and whereunto shall I resemble it 19. It is like a grain of mustard-seed which a man took and cast into his garden and is grew and waxed note a a great tree and the fowles of the aire lodged in the branches of it Paraphrase 19. Mat. 13. 31. 20. And again he said Whereunto shall I liken the kingdom of God 21. It is like leaven which a woman took and hid in three measures of meale till the whole was leavened Paraphrase 21. Mat. 13. 33. 22. And he went through the cities and villages teaching and journeying toward Jerusalem 23. Then said
himself in that regall illustrious manner upon them and so likewise that all other inferior Christians were and are to imploy their diligence and industry according to their talents to bring in some encrease unto God 14. But his citizens hated him and sent a messenger after him saying We will not have this man to reign over us Paraphrase 14. Now the reason of his journey to that far countrey v. 12. was because those his countrey-men over whom he was to reign and was now only gone to be installed or inthroned in his right set themselves contumaciously against him and disclaimed having him for their king noting the Jewes standing out against the faith as 't was after his resurrection preacht to them by the Apostles see note on Mat. 24. b. 15. And it came to passe that when he was returned having received the kingdome then he commanded these servants to be called unto him to whom he had given the money that he might know how much every man had gained by trading Paraphrase 15. And when he came back again after his instalment to exercise his regall office among them he first examined his servants what increase they had made noting the fruit that had come in the harvest or number of converts by the preaching of the Apostles over all Jewry 16. Then came the first saying Lord thy pound hath gained ten pounds 17. And he said unto him Well thou good servant because thou hast been faithfull in a very little have thou authority over ten cities Paraphrase 17. improved these earthly commodities see Lu. 16. 10. thou shalt be more highly preferr'd noting the reward of the Apostles labour in preaching the Gospel 1. governing in the Churches which they had planted then reigning with Christ enjoying an higher degree of glory as they had laboured more abundantly 18. And the second came saying Lord thy pound hath gained five pounds 19. And he said likewise unto him Be thou also over five cities Paraphrase 18 19. And the second having imploy'd his time well but not so well was also rewarded proportionably 20. And another came saying Lord behold here is thy pound which I have kept laid up in a napkin 21. For I feared thee because thou art an austere man thou takest up that thou laidst not down and reapest that thou didst not sow Paraphrase 20 21. But a third out of a pretence of extraordinary fear of displeasing in stead of imploying laid up his talent made no kinde of use of the abilities that God had given him lay idle without ever endevouring to doe any thing that might bring in any glory to God And his sloth being the chief cause of his doing thus made him either really or to excuse his sloth pretendedly look upon it as a piece of austerity and rigidnesse in the Master in Christ to exact any fruit any increase of his talents 22. And he saith unto him Out of thine owne mouth will I judge thee thou wicked servant Thou knewest that I was an austere man taking up that I laid not down and reaping what I did not sow Paraphrase 22. But this was farre from an excuse of his unprofitablenesse 't was rather an aggravation of it and an acknowledgment that would bear witnesse against him and condemn him make his slothfulnesse and unprofitablenesse appear to be a sinne against conscience in him 23. Wherefore then gavest thou not my money into the bank that at my coming I might have required mine own with usury Paraphrase 23. For upon this acknowledgment saith the Master what possible reason can be given why thou shouldst not put my money into a bank amongst the merchants that it might have yeilded me some encrease at my return 24 And he said unto them that stood by Take from him the pound and give it to him that hath ten pounds Paraphrase 24. The more unprofitable this man hath been the fitter 't will be to encrease the reward of him that hath been diligent and successfull 25. And they said unto him Lord he hath ten pounds 26. For I say unto you Unto every one that hath shall be given and from him that hath not even that he hath shall be taken away from him Paraphrase 25 26. And though that was conceived unequall by some because he had such plenty already yet the King adhered to his sentence upon this ground of his dealing with his servants by way of distributive justice which consists not in giving to all equall portions but most to them that have done him most diligent faithfull service and mulcting and punishing the unfaithfull and idle person 27. But those mine enemies that would not that I should reign over them bring hither and slay them before me Paraphrase 27. But those countreymen of his whose king by right he was which when he was gone to be installed in the kingdome sent him that contumacious answer v. 14. noting the Jewes that would not submit to him upon the Apostles preaching the Gospel after the resurrection being now instated in his throne he presently commanded to be put to the sword executed as so many rebels The fate that soon befell the Jewes after his inauguration in his kingdome that is his going to heaven 28. And when he had thus spoken he went before ascending up to Jerusalem 29. And it came to passe when he was come nigh to Bethphage and Bethany at the mount called the mount of Olives he sent two disciples Paraphrase 29. Mat. 21. 1. 30. Saying Goe ye into the village over against you in which at your entring ye shall find a colt tied whereon yet never man sate loose him and bring him hither Paraphrase 30. an asse tied and a foal with her which was not yet backt take the foal 31. And if any man ask you Why doe ye loose him Thus ye shall say unto him Because the Lord hath need of him 32. And they that were sent went their way and found even as he had said unto them 33. And as they were loosing the colt the owners thereof said unto them Why loose ye the colt 34. And they said the Lord hath need of him 35. And they brought him to Jesus And they cast their garments upon the colt and set Jesus thereon Paraphrase 35. Mat. 21. 9. 36. And as he went they spread their clothes in the way 37. And when he was come nigh even now at the descent of the mount of Olives the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen Paraphrase 37. all his followers that believed and attended him 38. Saying Blessed be the king that cometh in the name of the Lord peace in heaven and glory in the highest Paraphrase 38. Hosanna or Save now Mat. 21. a. we acknowledge thee to be our king so long expected the Messias see note on Mat. 11. a. and Mar. 11. 9. God in heaven send all prosperity on this thy kingdome And
that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them by name That refers to the custom of shepherds that are so conversant among their sheep that they know them severally see v. 14. and 27. I know them and have a several name for every of them by which they distinguish and call them and each of them knows and answers by obediential coming or following to that call So v. 3. they hear his voice and know it v. 4. and he is known of them v. 14. Thus among us huntsmen do with their hounds and plow-men with their cattle And it seems in Jewry where the feeding of cattle was the great trade and where other customs obtained then those that are among us the Shepherd did thus with his sheep For want of their art and usage of going before and leading and calling their sheep after them which is known in the Scripture to have been among them Psal 23. 2 3. and Ps 80. 1. and Ps 77. 20. our shepherds now go after and drive the sheep But the change and diversity of customs in divers countries is very ordinary And here it is evident that this custom of the Jews is referr'd to by v. 4. where answerable to the shepherds calling and leading and going before is the sheeps following and knowing his voice whereas v. 5. A stranger they will not follow for they know not the voice of strangers By which it is clear that his calling his own sheep by name and leading them is the shepherds particular care and providence for his sheep and in the moral denotes Christs peculiar owning these honest obedient humble creatures that come to him not in the clothing but real qualities of the sheep and making provision for them V. 35. Unto whom the word of God came The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament Gods sending a man designing him appointing him to any office and so 't is constantly used in the writings of the Prophets who begin their prophecies solemnly in this form The word of the Lord came unto me saying which is but their shewing or vouching their Commission and so when Rom. 10. 17. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching of the word not their hearing but their being heard as in Plato in Phaedro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to temper the brackish hearing with sweet or potable speech where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing is used for the word or speech which is heard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God the meaning of it is that no man must preach except he be sent v. 15. where the word of God signifies not the word which they preach but the Commission from which they are authorized to preach to others And so for the office of Judge c. it is as proper the word of the Lord signifying a Commission from God mediately or immediately for any such which when it comes to any man for the execution of power over others it is the enstating of him in that office of power and the same will be said of the Sacerdotal also But the truth is the phrase here is not Those to whom the word of the Lord came upon which supposition this interpretation is built but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the word of God was or was spoken and that may thus be interpreted David Psal 82. 1. hath these words God standeth in the congregation of the mighty he judgeth among the Gods How long will ye judge unjustly c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist in the person of God and again v. 6. I have said ye are Gods and ye are all children of the most high Christ referring here to this saith Is it not written in your law I have said ye are Gods from whence he concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he call'd them Gods to whom the word of God was that is to whom or of or concerning whom God spake in that place of the Law that is in the book of Psalms comprehended sometimes under the word Law see ch 12. 34. as the whole Old Testament is called the Law and the Prophets though elswhere there is a third mention of the division of those books the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Psalms contained under that branch if he called those Gods and sons of God who were but ordinary Judges of those times chosen by men and by imposition of hands of the Sanhedrim advanced to that office after the common manner of all nothing peculiar or extraordinary or of immediate mission from heaven in all this then how much more may he whom God the Father hath sent with his immediate commission into the world the Spirit descending on him which is called the sanctifying of him and the voice from heaven This is my beloved son c. being the very words of his commission say without blasphemy that he is the son of God v. 36. And this seems the most obvious clear meaning of the place CHAP. XI 1. NOw a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick Paraphrase 2. which as is chap. 12. 3. set down anointed Christ c. see Note on Luke 7. b. 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick Paraphrase 3. These two women being disciples of Christ known to him and knowing his kindeness to Lazarus 4. When Jesus heard that he said This sickness is not unto death but for the glory of God that the son of God might be glorified thereby Paraphrase 4. of his is designed as a means to glorifie God and for an opportunity for me to shew my power of doing miracles in restoring him to life See ch 9. 3. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 8. His disciples say unto him Master the Jews of late sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Paraphrase 9 10. As he that goes in the day having the light of the sun to shine to him is in no danger of stumbling but only in the night when that light is gone So as long as my time of exercising my function here lasteth there is that providence about me which will secure me from all danger
were at Damascus 20. And straightway he preached Christ in the synagogues that he is the Son of God Paraphrase 19 20. And taking food after his long fasting he soon recovered strength perfectly Soon after this he went from Damascus into Arabia Gal. 1. 17. of which journey Luke being not with him makes no mention and from thence returned again to Damascus and having spent some time with those Jewish Christians which were driven from Jerusalem ch 8. 1. to Damascus by virtue of his call from heaven and of Christs message by Ananias to him ver 15 16 and being filled with the holy Ghost ver 17. he set presently about the preaching of the Gospel and that publickly in the Jewish synagogues and proclaimed that Christ was indeed the Messias the eternall Son of God 21. But all that heard him were amazed and said Is not this he that destroyed them which called on this name in Jerusalem and came hither for that intent that he might bring them bound unto the chief priests Paraphrase 21. And all that heard it were amazed at this sudden change remembring that he had so lately been a speciall person in the stoning of Stephen and very vehement against all Christians and was come to Damascus with commission for this very purpose 22. But Saul increased the more in strength and confounded the Jewes which dwelt at Damascus note c proving that this is very Christ Paraphrase 22. But Saul grew every day in spirituall strength and was soon able to repell all the Jewes arguments to the contrary and pressed them with such evidence that they were not able to avoid collecting from the characâ—â—â— and prophecies of the Messias and thereby demonstrating that this Jesus is the Messias 23. And after that many daies were fulfilled the Jewes took counsell to kill him Paraphrase 23. had a designe and entred into a conspiracy and laid wait to assault and kill him 24. But their laying wait was known of Saul and they watched the gates day and night to kill him 25. Then the disciples took him by night and let him down by the wall in a basket Paraphrase 25. the Christians see note on Mat. 5. a. 26. And when Saul was come to Jerusalem he assayed to joyne himself to the disciples but they were all afraid of him and believed not that he was a disciple Paraphrase 26. Christians there but they durst not venture to associate with him not believing that he was a Christian 27. But Barnabas took him and brought him to the Apostles and declared unto them how he had seen the Lord in the way and that he had spoken to him and how he had preached boldly at Damascus in the name of Jesus Paraphrase 27. openly or in the assembly v. 20. preached to the people see note on Joh. 7. a. the Gospel of Christ 28. And he was with them coming in and going out at Jerusalem Paraphrase 28. employed in the works of this sacred calling of his 29. And he spake boldly in the name of the Lord Jesus and disputed against the Grecians but they went about to slay him Paraphrase 29. And he proclaimed the faith of Christ publickly and argued and discoursed with the Jewes that understood Greek ch 6. a. 30. Which when the brethren knew they brought him down to Caesarea and sent him forth to Tarsus Paraphrase 30. the city where he was born 31. Then had the Churches rest thoroughout all Judaea and Samaria and Galilee and were note d edified walking in the fear of the Lord and in the comfort of the holy Ghost were multiplied Paraphrase 31. Now all the Christian assemblies through Judaea Galilee and Samaria were permitted a quiet use of their religion and daily more and more confirmed and improved superstructing all Christian doctrine and pure pious practice on that foundation already laid and more were daily converted to them by the Apostles discharging that office and duty to which they were designed by the coming of the holy Ghost the Paraclete upon them see note on Joh. 14. b. 32. And it came to passe as Peter passed thoroughout all quarters he came down also to the saints which dwelt at Lydda Paraphrase 32. And as Peter went his perambulation thorough all those Churches he came to the Jewish Christians that dwelt at Lydda 33. And there he found a certain man named Aeneas which had kept his bed eight years and was sick of the palsie Paraphrase 33. being sick of the palsie was not able to move from his bed for the space of eight yeares 34. And Peter said unto him Aeneas Jesus Christ maketh thee whole Arise and make thy bed And he arose immediately Paraphrase 34. make ready prepare for thy self either to eat or to take rest 35. And all that dwelt at Lydda and Saron saw him and turned to the Lord. Paraphrase 35. And hereupon the inhabitants of Lydda and Saron generally received the faith seeing this man on whom this miracle was wrought 36. Now there was at Joppa a certain disciple named Tabitha which by interpretation is called Dorcas This woman was full of good works and almsdeeds which she 〈◊〉 Paraphrase 36. And at Joppa there was a woman that had received the faith her name was Tabitha which signifies a Roe she was a very laborious woman one that wrought much see note on Lu. 1. k. and Tit. 3. a. and by that means was very liberall and charitable 37. And it came to passe in those daies that she was sick and died whom when they had washed they laid her in an upper chamber Paraphrase 37. and having by way of preparation for her interring washed her according to their custome of burying 38. And for as much as Lydda was nigh to Joppâ— and the disciples had heard that Peter was there they sent unto him two men desiring him that he would not delay to come to them Paraphrase 38. the Christians of Joppa 39. Then Peter arose and went with them when he was come they brought him into an upper chamber and all the widows stood by him weeping and shewing the coats and garments which Dorcas made while she was with them Paraphrase 39. poor widowes which had been cloathed by her liberality came weeping to him and shewed him the evidences and monuments of her charity the inner and upper garments see Mat. 5. note r. which either she made or caused to be made them while she lived v. 36. 40. But Peter put them all forth and kneeled down and prayed and turning him to the body said Tabitha arise And she opened her eyes and when she saw Peter she sat up 41. And he gave her his hand and lift her up and when he had called the saints and widowes presented her alive Paraphrase 41. the Christian professors and the women that solamented their losse v. 39. 42. And it was known thoroughout all Joppa and many believed in the Lord. 43. And it came to passe that he tarried many
to avoid the persecutions which the Jewes raised against the Christians Gal. 6. 12. and on the other side thought it lawfull to offer sacrifice to Idols 1 Cor. 8. to comply with the heathens because as they said an idol was nothing and yet farther worshipped the images and pictures of Simon and Helena and so as Eusebius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretending to have turned Christians and so to have changed the idolatry and superstition that before they lived in for the pure and sober rules of life taught by Christ they fell neverthelesse back again to all that which they seemed to have forsaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling down to the pictures and images of Simon and Helen worshipping them with incense and meat and drink-offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for their more secret and hidden actions they were such as would astonish any to heare them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the superlative impurity and abomination that was in them This I suppose will be a key of entrance into the designe and meaning of this Epistle wherein the Apostle willing to fortifie the Roman converts against the danger of these superseminations confutes these doctrines of the Gnosticks especially that of complying with the Jewes concerning the necessity of observing the Judaical Law and here first gives a character of them as they agree with the heathens in Idolatry and all kind of wickednesse unnaturall uncleanness v. 29. c. and by their living so contrary to the Law shew what little reason they have to pretend to the observing of it when indeed 't is the inward purity of the heart and actions and not the outward Circumcision of the flesh which the Law principally aimed at That these Gnosticks are the men here referr'd to may farther appear by comparing this place especially v. 27. with the discourse of the Gnosticks in S. Jude directly parallel to this see Note on Jude d. and so by their character here v. 29. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication and inordinate desires compared with many other places of the Epistles Gal. 5. 19. Eph. 5. 3. Col. 3. 5. and the pride c. v. 30. with 1 Tim. 6. 4. and the like in the other particulars V. 23. Glory The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here seems to referre to the notion or use of it Exod. 24. 16. where it is said of Gods presence and appearance there in the Mount Sinai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord abode upon the mount From whence it is that the word schechinah abiding is ordinarily used to signifie this or the like glorious appearance or presence of God and is directly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here Now of God's appearance on Mount Sinai it is to be observed 1. that God did not there exhibite himself in any bodily shape onely glorious appearances there were ver 16. as it were a paved work of Sapphire stone c. and the sight of the glory of the Lord was like devouring fire ver 17. but saith Moses Deut. 4. 15. Ye saw no manner of similitude in the day that the Lord spake to you in Horeb. And this is there press'd by Moses to enforce Gods commandement that they should not corrupt themselves and make them a graven image the similitude of any figure the likeness of male or female the likeness of any beast of any winged fowle of any thing that creepeth on the ground of any fish c. Now of these followers and worshippers of Simon the Gnosticks it is sufficiently known first that they affirmed Simon to be the supreme God distinctly he that appeared in Sinai so saith Cyrill of Jerusalem Cat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Simon at Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he presumed to say of himself that he was he that appeared on Mount Sinai as the Father Secondly that he had a statue erected to him at Rome inscribed To Simon the holy God and so also his whore Helena saith Eusebius see Note e. and both of them worshipp'd by them Nay moreover 3dly that the Gnosticks complied with the other heathen Idolaters partaking of their sacrifices and feasts and so were guilty of all kind of Idolatry Of these therefore the Apostle may be believed to speak here particularly and to lay to their charge 1st That they changed the glory of God that is the glorious appearance of his in Mount Sinai wherein yet there was no similitude seen into an image or similitude of a man viz. of Simon Magus a bodily shape of a meer mortal man whereas the immortal God that appeared in Sinai was never seen in any such shape 2 dly That in doing this they are guilty of that great sinne of Idolatry there forbidden upon this ground of their seeing no similitude in Sinai viz. of worshipping the imâ—ge of a man and of flying and four-footed and creeping things which are here repeated as the very things that had been there interdicted And though it be true of the Gnosticks that by their joyning with the heathen Idolaters they were literally guilty of worshipping every one of these here named yet their worshipping of Simon and Helen alone is sufficient to own all the charge that is here laid on them The worshipping of one sort of the things forbidden the likenesse of the male and female being as direct a breach of the Commandment which forbad that and others also as the worshipping of all and each of them would be This is after set down more succinctly ver 25. They turned the truth of God into a lie that is either the true story Exod. 24. where no similitude was seen into this false story of Simon there appearing or else transformed that infinite invisible Deity into an image or idol and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above and beside the Creator of heaven and earth worshipp'd also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this creature vile sinfull creatures of his Simon and his whore This phrase of turning or transforming the glory c. seems to be borrowed from Psal 106. 20. They made a calf in Horeb and worshipped a graven image thus they turned their glory into the similitude of a calf that eateth hay c. As they there that saw no similitude in the mount yet made one presently viz. the similitude of a calf so these Gnosticks here making Simon to have appeared in Sinai as the Father make him an image and statue to worship him in it Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory somewhat hath been said before Note on Mat. 3. k. and more will be added Rom. 9. b. V. 25. More then the Creator Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for above one instance will suffice in the Epistle of Eleazar the High-priest to Ptolemey telling him by way of great acknowledgement and gratitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things that are profitable to you though they be above nature we
be just in the sight of God or any meritorious act that was thus rewarded in him see note on c. 3. b. For if it were then would it not be said that God did account or reckon his faith unto him for righteousnesse that is freely out of meer mercy justifie him as v. 3. it was and v. 5. is again said these two phrases it was reputed to him for righteousnesse there and were it is reputed to him according to grace or favour being directly of the same importance but that upon his perfect innocence and blamelesnesse God was bound by lawes of strict justice to reward and crown his innocence and his virtues as paying him that which he ought him a due debt and not freely giving it him by way of favour and grace as is implied in accounting or imputing to him for righteousnesse 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousnesse Paraphrase 5. But his way of justification was by believing pardon for sinners upon reformation and thereupon reforming and giving himself up to doe whatsoever God now would have him doe and so 't was not any originall innocence of his which might challenge the reward as due but onely God's acceptation of his faith which was an act of God's meer mercy and that may be vouchsafed to Idolatrous Gentiles upon their repentance as well as to him and their receiving of the faith and leaving their former courses of sinne on Christs command as he did in his countrey upon God's be accepted to the justification 6. Even as David also describeth the blessednesse of the man unto whom God imputeth righteousnesse without works Paraphrase 6. Agreeable to which is that description of blessednesse in David Psal 32. that he is blessed whom the Lord out of his free grace and pardon of sinne accepteth and accounteth as righteous and not on any merit of their own performances that is that blessednesse consists in having this Evangelical way of justifying sinners or those who have been sinners and now repent and return vouchsafed to any man not that of never having lived in sinne for want of which the Jewes will not admit the Gentiles to any hope of justification but the other I say of mercy and forgivenesse upon reformation and forsaking their former evil waies as appears by the words of the Psalme 7. Saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Paraphrase 7. Blessed are they not who never sinn'd at all that were never in a wicked or wrong course as of the Gentiles it is acknowledged that they were but who having been ill have reformed and found place of repentance and of mercy upon reformation meerly by the forgivenesse and pardon of God 8. Blessed is the man to whom the Lord will not impute sinne Paraphrase 8. Blessed is the man whose sinne though he have been guilty as 't is acknowledg'd the Gentiles have is not charged on him by God but freely pardoned and forgiven unto him upon his reformation 9. Cometh this blessednesse then upon the circumcision onely or upon the uncircumcision also for we say that faith was reckoned unto Abraham for righteousnesse Paraphrase 9. This then being the nature of the Evangelical course of God's gracious way of dealing with sinners giving them place for repentance and upon the sincerity of that justifying and accepting them whatsoever their former sinnes have been we may now farther consider whether this course may not be taken with uncircumcised Gentiles as well as with the Jewes and that will best be done by considering how God dealt with Abraham and what condition Abraham was in when God thus reckoned his faith to him for righteousnesse or justified and approved of him and rewarded him so richly for believing 10. How was it then reckoned when he was in circumcision or in uncircumcision not in circumcision but in uncircumcision Paraphrase 10. And of this the account is easie if we but observe the time when Abraham's justification is spoken of viz. when those words were said of him Abraham believed and it was counted to him for righteousnesse For we find that was Gen. 15. 6. before he was circumcised ch 17. 24. and therefore it could not be a privilege annext to circumcision but is a grace and favour of God whereof the uncircumcised Gentiles are no lesse capable then the Jewes who are within the covenant of circumcision which is an evidence that receiving of Christ now and believing and obeying of him as then Abraham obeyed will be accepted by God without circumcision 11. And he received the signe of circumcision a seal of the righteousnesse of the faith which he had yet being uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousnesse might be imputed unto them also Paraphrase 11. And being justified after this Evangelical manner upon his faith without and before circumcision he received the sacrament of circumcision for a seal on his part of his performing those commands of God given to him his walking before him sincerely Gen. 17. 1. upon which the covenant is made to him and thus sealed v. 2 4 10. and on God's part for a testification of that faith of his and obsignation of that precedent justification and so by consequence he is the father in a spirituall sense that is an exemplar or copy which they that transcribe are called his sonnes of every uncircumcised believer who therefore succeeds him as a son to a father in that privilege of being justified before God 12. And the father of circumcision to them who are not of the circumcision onely but also walk in the steps of that faith of our father Abraham which he had being yet uncircumcised Paraphrase 12. And in like manner a spirituall father conveying down mercies and the inheritance to the Jewes that were circumcised and do now convert to Christ and so besides circumcision which they drew from him do also transcribe his diviner Copy follow his example of faith and obedience which were remarkable in him before he was circumcised leave their sinnes as he did his countrey and believe all Gods promises and adhere to him against all temptations to the contrary 13. For the promise that he should be the heir of the world was not to Abraham or to his seed through the Law but through the righteousness of faith Paraphrase 13. For the great promise made to Abraham and his posterity that they should possesse so great a part of the world Idumaea and a great deal more beside Canaan under which also heaven was typically promised and comprehended Heb. 11. 14 16. was not made by the Mosaicall Law or consequently upon condition of performing and observing of that see note on Mat. 5. g. but by this other Evangelicall way of new obedience without having observed the Law of Moses without being circumcised 14. For if they which are of the Law
with the performance of the promise and not onely so but also and over and above it was reputed to him as an eminent piece of virtue And so it will be now in the Gentiles if upon our preaching to them they now believe and repent 21. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead Paraphrase 23 24. For this is recorded of him for our instruction to teach us how God will reward us if we believe on him without doubt or dispute in other things of the like or greater difficulty such is the raising Christ from the dead which was wrought by God for us and all mankind Gentiles as well as Jewes and our belief of it is now absolutely required of us to fit us to receive and obey him that is thus wonderfully testified to us to be the Messias of the world and that receiving and obeying of him will now be sufficient to the justifying of us without the observations of the Mosaical Law as Abrahams faith was to him before he was circumcised 25. Who was delivered for our offences and was raised again for our justification Paraphrase 25. For to this end was both the death and resurrection of Christ designed he died as our surety to obtain us release and pardon to make expiation for our sinnes past to deliver us from the punishments due to sinne 3 and rose again from the dead to open the gates of a cele stial life to us to ensure us of a like glorious resurrection which could never have been had if Christ had not been raised 1 Cor. 15. 16 17 20. And in order to our receiving this joyful benefit of his resurrection other special advantages there are of his rising partly to convince the unbelieving world by that supreme act of power and so to bring them to the faith that before stood out against it partly that he might take us off from the sinnes of our former lives bring us to new life by the example of his rising and by the mission of the Spirit to us whereby he was raised and so to help us to actual justification which is not had by the death of Christ but upon our coming in to the faith and performance of the condition required of us sincere obedience to the commands of Christ So that as the faith of Abraham which was here said to be reputed to him for righteousnesse was the obeying of God in his commands of walking before him c. the believing God's promise and without all dubitancy relying on hâ—s all-sufficient power to doe that most impossible thing in nature and his veracity and fidelity that he would certainly doe it having promised it which contains under it also by analogie a belief of all other his divine attributes and affirmations and promises and a practice agreeable to this belief going on constantly upon those grounds in despight of all resistances and temptations to the contrary so the faith that shall be reputed to our justification is the believing on God in the same latitude that he did walking uprightly before him acknowledging his power his veracity and all other his attributes believing whatsoever he hath affirmed or promised or revealed unto us concerning himself particularly his receiving of the greatest sinners the most Idolatrous heathens upon their receiving the faith of Christ and betaking themselves to a new Christian life and as an Embleme and token and assurance of that that great fundamental work the basis of all Christianity his raising Jesus from the dead whom by that means he hath set forth to us to be our Lord to be obeyed in all his commands delivered to us when he was here on earth the obligingnesse of which is now sealed to us by God in his raising this Lord of ours from the dead and this faith not only in our brains but sunk down into our hearts and bringing forth actions in our lives as it did in Abraham agreeable and proportionable to our faith And as this faith is now required to our justification so will it be accepted by God to the benefit of all the heathen world that shall thus make use of it without the addition of Mosaical observances circumcision c. as in Abraham it was before he was circumcised Annotations on Chap. IV. V. 1. What shall we say then The â—nderstanding of the Apostles discourse in this chapter depends much on a right understanding of this verse which contains the question to which the satisfaction is rendred in the following words And in this verse four things must be observed First that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what say we then is a form of introducing a question and though not here in the ordinary printed copies yet in other places hath a note of interrogation immediately following it as c. 6. 1. and 7. 7. This being supposed the second thing is that the remainder of the verse is the very question thus introduced that Abraham c. that is Doe we say that Abraham found according to the flesh And this interrogation being not here formally answer'd must it self be taken for an answer to it self and as interrogations are the strongest negations so will this and must thus be made up by addition of these or the like words No certainly he did not Then for the third difficulty viz. what is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath found that will soon be answered 1. that to find agreeably to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to gain obtain acquire as to find life Mat. 16. 25. 2dly that there must be some Substantive understood somewhat which he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have found and that is either indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which he did find or obtain or else more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or justification which had before been named favour approbation with God So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour Luk. 1. 30. and it seems to be a proverbial form and will then be the same with being justified ver 2. And so the illative particle For concludes Doe we say he hath found or Certainly he hath not found For if he were justified that is if he had thus found which notes finding and being justified to be all one Fourthly then it must be examined what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And first it appears to connect with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it â—â—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found according to the flesh and is not joyned with Abraham our father as in reason it would have been and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposed if the meaning of it had been our father according to the flesh which being supposed it will likewise follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
10. 22 23. thus Though the number of the people of the Jewes be as the sand of the sea the number of earnall Israelites never so great yet a very few of them shall believe in Christ see Act. 2. 47. or as it is in the originall return that is convert from their rebellions to Christ 28. note k For he will finish the work and cut it short in righteousnesse because a short work will the Lord make upon the earth Paraphrase 28. For the Lord shall deal in justice with or upon the land of Judaea the people of the Jewes as one that perfects or makes up an account and casts off that is which in making up an account of a stewardship having ballanced the disbursements with the receipts leaves some small sum behinde be there never so many of that people there shall but few be left the farre greater part being involved in infidelity first and then in destruction 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed we had been as Sodome and been made like unto Gomorrha Paraphrase 29. And as Isaiah saith again c. 1. g. of the same people Unlesse the Lord of the hosts of Angels and starres in heaven and of the whole frame of the world had left to us Jewes a seed in which as other things when they are dead use to revive so that people almost utterly destroyed might have some possibility of springing up again or as the originall in Isaiah hath it a very small remnant we had been as utterly destroyed as Sodome and Gomorrha were 30. What shall we say then that the Gentiles which followed not after righteousnesse have note l attained to righteousnesse even the righteousnesse which is of faith Paraphrase 30. To conclude therefore that which all this while hath been a proving and to the proving of which all that hath been said in this Chapter must be referr'd as premisses to infer this conclusion and no other is this That the Gentiles that strove not for justification that did not so zealously pretend that they were the favourites of God did attain to it by receiving the faith of Christ upon which though they had formerly been Idolaters they were justified 31. But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse Paraphrase 31. But the Jewes that did most diligently contend to be justified by the Law did not yet outrun the Gentiles attain the goale or get justification before them but on the contrary the Gentiles have gotten the advantage of them very much 32. Wherefore because they sought it not by faith but as it were by the works of the Law for they stumbled at that stumbling-stone Paraphrase 32. And why not why because they sought it not by Christ or by the Evangelicall way nay could not endure that when it was revealed to them but onely by the privileges of being Jewes and performance of externall legal observances and so fell down in the midst of their race being not patient to believe that their law should be abolished or that Christ that was born lived and dyed in a mean condition should be the Messias of the world 1 Cor. 1. 23. but upon that one prejudice casting off all Christianity 33. As it is written Behold I lay in Sion a stumbling stone and a rock of offence and whosoever believeth on him note m shall not be ashamed Paraphrase 33. According to that which is written Is 28. 16. Behold I lay in Sion a stone tryed and pretious see note on Mat. 10. b. but such an one as the Jewes should stumble at thinking it contrary to the Mosaicall way and so falling off from and persecuting Christianity which notwithstanding the true orthodox faithfull Christian will still adhere to and hold fast and never forsake or deny Christ see c. 10 11. and 1 Pet. 2. 6. nor consequently shall he ever be denyed or forsaken by him The summe then of this whole chapter will be reduced to these five heads first the privileges of the Jewes and among them especially Christ's being born of that stock secondly that those of them which resisted and believed not in Christ were delivered up to obduration by God and the Gentiles taken in in their stead thirdly that 't was most just in God to deal thus with them fourthly that some of the Jewes at that time believed in Christ fifthly that the cause that the rest believed not was that after a Pharisaicall manner they sought justification by the works of the Law circumcision c. despising the faith and doctrine of Christ and that Evangelicall way of justification and so stumbled at the Christian doctrine which they should have believed were the worse for him and the preaching of the Apostles by whom they should have been so much the better Annotations on Chap. IX V. 1. In the holy Ghost This speciall expression of God in or by the holy Ghost which in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God c. 1. 9 is used in this and some other places doth denote the speciall office and prerogative of that holy Spirit as to plant purity and sincerity in the heart contrary to all kinde of pollution and mixture especially that of deceit and hypocrisie so to be privy to the secrets to take notice of the motions of the heart And this in proportion with the spirit of a man of which as Solomon saith that it is the candle of the Lord searching the inner parts of the belly so saith the Apostle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man so as no man else knowes them by analogy to which he infers that there is no other way of knowing the things of God but by his Spirits revealing them to us For the Spirit searcheth all things even the depths of God v. 10. in which respect the spirit of the world v. 12. is set to denote the meanes which the world hath to instruct us in any thing the wisdome of the world v. 13. which is there set opposite to the spirit of God Thus Act. 5. Ananias that had in heart and resolution consecrated his estate to the service of Christ and broke this resolution or promise of his heart is said to ly to or to have deceived the holy Ghost peculiarly v. 3. because he had done contrary to the vow of his heart which though not under mans yet was under the Holy Ghosts privity And so here beside the witnesse of the conscience the Holy Ghost is appealed to as he that knowes the inmost secrecies and consequently that that is the testimony of his conscience which he pretends to be so V. 3. Accursed The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a curse in this place is capable of many significations each of which may be applyable to the matter in hand to expresse the Apostles fervent affection towards his countrymen First it may
partes distractum esse to be distracted several waies and when 't is rendred dividi to be divided it is yet oft to be taken in that notion of distraction Hence it is that the Hierusalem Targum Gen. 22. 14. describing Abraham's faith and ready obedience without any doubting or anxiety or distraction what to chuse describeth it thus Tibi perspicuum est nullam fuisse in corde meo divisionem quo tempere jussisti me offerre Isaacum c. Thou seest O Lord that I had no division or distraction in my heart when thou badst me offer Isaac and Gen. 25. 26. speaking of Jacob's not believing the newes of Joseph's being alive in stead of non credidit he believed not the Targum reads divisit cor ejus and he divided his heart The word in all other places in the New Testament signifies simply to be divided into two parts Mat. 12. 25. Lu. 12. 13. 1 Cor. 1. 13. and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 12. 14. And there is no appearance of reason that it should doe otherwise here Now for the vulgar reading of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the front of verse 34. which indeed is very antient among the Latines as appeares by Tertullian's using it De. veland Virgin c. 4. Divisa inquit est mulier virgo quare quoniam innupta i. e. virgo cogitat ea quae sunt Domini that cannot well be imagined in the notion of differing For though the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with the Rabbines divisio Arithmetica division in numbring and thence differentia and discrimen difference of one from another yet first that importance of the Noun is not observed to belong to the Verb among them and 2dly the Verb in the singular cannot be applied to the two Nounes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman and the virgin in conjunction mulier virgo differt would not be true Latine nor would it be better Greek and therefore if that should be the reading the words must be rendred severally the woman is divided that is distracted and likewise the virgin But there would be no great sense in that the Context speaking onely of the distractions of the married whereas in the other reading to which we adhere the whole Context is very current and the meaning perspicuous as we have expressed it But the not understanding of this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for distraction seems first to have been the occasion of taking away the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in the end of ver 33. was of necessity to be put in the front of v. 34. and from thence all the perplexednesse of the place which is clearly taken away by the other reading V. 35. That you may attend This rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may decently wait upon the Lord without distraction is avowed by the Syriack and the figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing one thing by two words in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it very well CHAP. VIII 1. NOw as touching things offered unto Idols we know that we all have knowledge Knowledge puffeth up but charity edifieth Paraphrase 1. Now for that other part of your letter which enquires of the lawfulnesse of eating things offered to idols on occasion again of the Gnosticks infusions and accordingly speaks of the knowledge that you have from whence the word Gnostick comes see note on c. 1. c. and 2 Pet. 1. b. and Rev. 2. 6. that is knowing men that an Idol is nothing and so that that which hath been offered to Idols may as freely and indifferently be offered to Idols as any thing else I shall now tell you first that we orthodox Christians have knowledge too to wit that knowledge of our Christian liberty and therefore need not be despised by those among you who separate your selves from us in the pride of your hearts calling your selves Gnosticks which supposes all others ignorant but your selves but our care is to joyne charity or the love of God with our knowledge and that will encline us to suffer any thing for Christ's sake and so we shall not need to goe to their idol-feasts to save us from persecution as the Gnosticks doe and a little of this courage and love of Christ is much better tends more to our profit then all that pretended deep knowledge of their liberty which the Gnosticks pretend to and by that chuse to goe to the Idol-feasts rather then confesse and suffer for Christ see note on Rev. 2. b. 2. And if any man think that he knoweth any thing he knoweth nothing yet as he ought to know Paraphrase 2. And therefore if any man please himself with an opinion of his knowledge from such subtilities as these and so come to despise other men and not to consider what tends to their good and edification this man let him call himself Gnostick or what he will is farre enough from the true Christian knowledge or from directing his knowledge to the right end for that is charity or the edification of his brethren 3. But if any man love God the same is known of him Paraphrase 3. If any man love God sincerely and so adhere to him in time of danger or temptation he truly knowes God and consequently is known and acknowledged by God 4. As concerning therefore the eating of those things that are offered in sacrifice to idols we know that note a an idol is nothing in the world and that there is none other God but one Paraphrase 4. Having premised thus much concerning the name and sect of the Gnosticks who are such assertors of their liberty to doe all things and particularly in this matter think they have argued so subtilely for liberty to eat of the idol-feasts to make that an indifferent thing because forsooth an idol is nothing I come now to the thing it self by confessing their objection that an idol indeed according to the notation of the Hebrew word is nothing there being but one God and all the heathen idol-gods being but fictions of theirs so farre from being gods that they are but the works of mens hands 5. For though there be that are called gods whether in heaven or in earth as there be Gods many and Lords many Paraphrase 5. For though there be many called by that title whether the celestiall and supreme deities so esteemed among the heathen or inferiour of a second order called Baalim or Lords agents and mediators between the gods and men or whether the Sunne and Stars of Heaven or men of the Earth deified Theophylact. 6. But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him Paraphrase 6. Yet we Christians know and are assured that
So saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak that is sinners for weaknesse is sinne as righteousnesse is health And thus 't is clear it signifies in this place the discourse being of those who take the idol-gods to be true Gods and consequently that the eating or partaking of their sacrifices which is a part of the worship of those idols will stand them in stead prove beneficial to them and therefore goe on purpose to those feasts and eat the idol-sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as or because or under that very notion or upon that reason that it is so which certainly is an erroneous and so an idolatrous sinfull conscience though it be in one that hath embraced Christianity So v. 9. it is used again for these same men of those erroneous consciences leading them into that heathen sin to whom a Christian's going to or being present at and eating of their idol-feasts though he eat it but as ordinary meat will yet be a means of scandal that is an occasion of confirming them in their sinne Thus again v. 10 11. where they are called brethren which notes that this heathen error was yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. continued among some Christians at Corinth not the Gnosticks for they pretended to know that an idol was nothing and so profess'd not to eat of those feasts as idol-feasts but onely as of ordinary meat who therefore are here warned to take heed that they doe not confirm these others in their sinne but some more rude ignorant heathen Christians that through the customarinesse of their former practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the custome of the idol untill now and secondly through their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. 1. their infancy or rawnesse in Christianity which made S. Paul look upon them not as spiritual but as carnal men not as Christians but Heathens still and thirdly through the infusions of corrupt false teachers mention'd in the following chapter the wood and the hay and the stubble v. 12 that must be fired out of the Church and fourthly through fear of losing all that they had by the heathen persecutors which seemes to be mention'd c. 10. 13. and which occasion'd many to offer sacrifice in after-times when Christianity had taken deeper root then it had yet at Corinth were still in these dreggs and lees of Heathenisme after their embracing of Christianity which will be no wonder to any that observes in this very Epistle that they thought all kindes of Fornication and even Incest no sinnes c. 5. c. 6. 15. suing one another at heathen tribunals no sinne c. 6. yea and believed not the Resurrection c. 15. And the villanies that were under pretense of Christian liberty practised by the Gnosticks who took themselves to be persons of farre deeper knowledge at the beginning of this Chapter were yet as grosse and as heathenish and abominable as could be imagined setting Christians at liberty from all their former obligations toward Husband Master Prince and engulsing themselves in all the filthinesse in the world 1 Tim. 6. Jude 8. From this explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will appeare also the notion of it Rom. 14. 21. where being placed also with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stumbling and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being scandalized it must needs signifie to sinne also V. 12. Wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to strike or give any blow and being here applied to the weak or sick that is erroneous sinfull conscience and being parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scandalize v. 13. must be understood in a notion which will be common to that other Thus he that layes a stumbling-block in any man's way at which he falls or breaks his shins or otherwise hurts himself is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike or hurt or wound him and so it best agrees with this place noting the confirming that man in sinne betraying him to all his after-commissions whose conscience was before erronenous and his practices sinfull which is as if in stead of curing a sick man which sure stands in need of that charity I should wound and hurt him more CHAP. IX 1. AM I not an Apostle Am I not free Have I not seen Jesus Christ our Lord Are not you my work in the Lord Paraphrase 1. And that you may not think that what I say c. 8. 13. of abstaining from many things that are lawfull is magnificently and speciously rather then with exactnesse of truth spoken by me I shall now mention my practices of this kind in other instances And this the rather because of another part of your letter which mentions the deep knowledge of the teachers you have now among you and intimates how I am despised by them and that particularly for labouring in the works of my calling making of tents and so getting mine own living among you see ver 3. 4. Now hereto I make this reply that without the vanity of comparing with them I may surely say four things of my self 1. that I am an Apostle of Christ called from heaven immediately to that office 2. that I had no obligation to doe what I have done among you see v. 4 and 19. that is to preach on free-cost to you as I have that I discern my Christian liberty so well that I know I might have done otherwise 3. that though I was none of Christ's followers here on earth yet I have been equalled to them by seeing and being spoken to by Christ out of heaven and 4. that I am certainly he that converted you to the faith that planted the Gospel at Corinth and so surely am not unworthy to be considered by you 2. If I be not an Apostle to others yet doubtlesse I am to you for the seale of mine Apostleship are ye in the Lord. Paraphrase 2. For the first of these mine Apostleship Whatever I am to others I am sure I am an Apostle in respect of you Your conversion to the faith is as great a confirmation of my Apostleship as a seale is to an indenture or instrument or particularly to the letters dimissory by which messengers were wont to be sent to the Churches 3. Mine answer to them that doe examine me is this Paraphrase 3. For the second that of my getting my living by my labour the account which I give unto them that backbite me for this as if I knew not the nature of Christian liberty and so out of nicenesse of conscience or scrupulosity durst not receive any reward from them to whom I preach is this 4. Have we not power to eat and drink 5. Have we not power to lead about a sister a wife as well as other Apostles and as the brethren of the Lord and Cephas 6. Or I only and Barnabas have not we power to forbear working Paraphrase 4 5 6. That we know sufficiently that 't is lawfull for us to take along with us in our travailes for the Gospel
brethren be ye stedfast unmoveable alwaies abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord. Paraphrase 58. These are arguments sufficient to teach any Christian constancy and perseverance in doing and suffering God's will and to oblige him to the utmost industry and diligence in the service of God knowing that nothing that we thus undergoe shall fail of receiving a reward Annotations on Chap. XV. V. 7. Seen of James What is here said of Christs appearance unto James is not mentioned in the Gospels yet is it by S. Jerome mentioned from the tradition of the Church and that presently after his resurrection before those other appearances which are here mentioned before it which if it be true it is necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not rendred afterward but either as an Ordinal of dignity not of time or as a form of numbring up several times without exact observation of the order of them then besides or in the next place as the word is used in this Epistle c. 12. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where nothing of order is considered Now what James this was is affirmed by S. Hierome also that James the brother of our Lord whom he calls the thirteenth Apostle styled James the Just saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith he reckoned by S. Paul among the special witnesses of the resurrection James the known Bishop of Jerusalem whom therefore some of the antients affirm to have been constituted Bishop there by Christ himself at this appearance of his unto him see Jerome in Catal. and on Gal. c. 1. Epiph. Haer. 78. Greg. Turonons l. 1. c. 17. Chrysostome Hom. 1. on the Acts Theophyl on 1 Cor. 15. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was seen by James the brother of the Lord constituted by him the first Bishop of Jerusalem So Photius the Patriarch of Constantinople Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first of High-priests or Bishops who by the Lords hand received the holy unction and Bishoprick of Jerusalem What is thus said of his being constituted Bishop by Christ is by others said to have been done by Christ and the Apostles Euseb l. 17. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first Bishop of Jerusalem received it from Christ himself and the Apostles by others from the Apostles immediately So Eusebius from Clem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith that Peter and James and John after the assumption of Christ as being the men that were most favoured by Christ did not contend for the honour but chose James the Just to be Bishop of Jerusalem So before Clemens Hegesippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this manner did the brother of the Lord James called by all men the Just receive the Church of Jerusalem from the Apostles And that this was done the first year after the death of Christ is the affirmation of Eusebius in Chronico p. 43. which makes it out of question that this was the James that is mentioned Act. 12. 17. when Peter being delivered out of prison commands word to be carried to James and the brethren that is the Bishop and the believers there And thence is it that he is called an Apostle Gal. 1. 19. and Act. 15. 6 and 22. the Apostles came together and It seemed good to the Apostles so saith Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those whom they now call Bishops they called Apostles bringing this for a proof of his affirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostles wrote from Jerusalem to those in Antioch And this is the reason that in this his Church of Jerusalem James is set before Peter and John Gal. 2. 9. and is said to give the right hand of fellowship to Paul and Barnabas and accordingly Paul assoon as he comes to Jerusalem persently goes in to James Act. 21. 18. And this is the James that wrote the Epistle and is called James the Apostle in the Inscription of the Epistle though in the beginning of it he style himself a servant of Jesus Christ See Note b. on the Inscription of that Epistle V. 8. Born out of due time The full importance of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be taken from a proverbial from among the Romans begun in Augustus's time It is from Suetonius taken notice of by Baronius An. Chr. 44. n. 74. but somewhat misrepresented The words of Suetonius lye thus in the life of Augustus c. 35. Erant super mille senatores quidâ—m indignissimi post necem Caesaris per gratiam praemium allâ—cti quos Abortivos vulgus vocabat There were at that time an enormous number of Senators above a thousand and some of them most unworthy of that dignity having after the death of Caesar by favour and bribery gotten to be elected These the multitude proverbially styled Abortives To this proverbial styâ—e of reproach S. Paul in great humility seems here to refer making his own election into the Apostleship parallel to the choice and admission of those supernumerary unworthy persons into the Senate viz. that he like them was none of the regular number of the Twelve none of those first taken in in Christs life time no way worthy to be an Apostle 〈◊〉 having persecuted the Church of Christ v. 19. and yet by Christs grace and special favour called and admitted to this dignity by the grace of God I am what I am v. 10. and in thâ—se so many respects fit to be look'd on in his own opinion of himself as they were reproachfully by the people viz. as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an untimely birth which consequently hath not those full dimensions which those children are born with who have staid in the wombe their full time to which most aptly agrees that which followes v. 9. as the reason of this expression for I am the least of the Apostles as the Abortive is the least of children And this is still but proportionable to what he every where when he speaks of himself is forward to say calling himself the greatest or chief of sinners lesse than the least of all Saints and attributing all to the superabundant mercy and grace of God that he so unworthy was thus vouchsafed and dignified by Christ V. 29. For the dead 'T is to little purpose to set down the several interpretations of this place see Justâ—ll in Cod. Can. Eccl. Vniversae p. 173. This which hath been set down in the paraphrase is most natural rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead is but the title in brief of that grand Article of the Creed that of the resurrection of
13. 14. where yet we read I will be thy plague And some have conjectured that in stead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where But R. Tanchum and Ebn Jannahius saith Mr. P. affirme that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies where in that very chapter of Hoseah v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is thy king and so then the Septuagints rendring will be literal and the Apostles words lightly varied from it CHAP. XVI 1. NOw concerning the collection for the saints as I have given order to the Churches of Galatia even so doe ye Paraphrase 1. NOw concerning the contribution for the supply of the wants of the poor Christians in Judaea exhausted partly by their former Christian liberality Act. 2. 45. making sale of their goods and communicating their stock to the Christians and partly being spoiled of their goods by the persecuting Jewes 1. Thes 2. 14. the same order that I gave to the Churches of Galatia I now give to you 2. Upon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come Paraphrase 2. On the day of the Christian assembly it is not reasonable for any to come to the Lord empty see Exod. 23. 15. Deut 16. 16. and therefore at such a time upon such a special occasion as this let every one lay aside whatsoever by God's blessing comes in to him by way of increase so that there may be a full collection made without any more gatherings when I come among you 3. And when I come whomsoever you shall approve by your letters them will I send to bring your liberality to Jerusalem Paraphrase 3. And then ye shall have the choice of the messengers who shall carry it that ye may be confident of the due disposing of it according to your intentions and whom ye choose I will in my letters recommend them and send them to Jerusalem 4. And if it be meet that I goe also they shall goe with me Paraphrase 4. And if the collection be such an one as may make it fit for me to be the bearer of it I will go my self and they along with me 5. Now I will come unto you when I shall passe through Macedonia for I doe passe through Macedonia Paraphrase 5. And my coming to you I designe as soon as I have spent some time in the severall parts of Macedonia for I shortly intend to remove from hence and in my way to Jerusalem to passe through that region 6. And it may be that I will abide yea and winter with you that ye may bring me on my journey whithersoever I goe Paraphrase 6. And perhaps when I come I will stay the whole winter with you which being done I will goe farther and I suppose some of you will goe some part of my way with me 7. For I will nto see you now by the way but I trust to tarry a while with you if the Lord permit Paraphrase 7. For I mean not now to come to you because if I did I should not be able to stay or to doe any more then take you in passing but my purpose is by God's leave to spend some time with you when I next come 8. But I will tarry at Ephesus untill Pentecost Paraphrase 8. At the present purposing to stay at Ephesus till it be fit for me to set forward toward Jerusalem where I mean to be at Pentecost 9. For a great doore and effectual is opened unto me and there are many adversaries Paraphrase 9. And I have great reason to doe so for as I have a great deal of hope that I may be able to doe much good to propagate the Gospell in those parts so there are many that oppose the truth which makes it more necessary for me to stay there some time for the quelling of them 10. Now if Timotheus come see that he may be with you without fear for he worketh the work of the Lord as I also doe Paraphrase 10. When Timothy comes to you with this Epistle be carefull that the schismaticks among you give him no disturbance and doe ye look upon him as ye would upon me 11. Let no man therefore despise him but note a conduct him forth in peace that he may come unto me for I look for him with the brethren Paraphrase 11. Take heed to all he saith let him have an authority among you and when he returns bring him on his way and provide him with necessaries when ye take your leave of him that he may return to me for I and the brethren expect him 12. As touching our brother Apollos I greatly desired him to come unto you with the brethren but his will was not at all to come unto you at this time but he will come when he shall have convenient time 13. Watch ye stand fast in the faith quit you like men be strong Paraphrase 13. Be carefull and vigilant that ye be not seduced continue constant in the truth and whatsoever temptations ye have to sollicit you shew your selves courageous and well armed against all assaults 14. Let all your things be done with charity Paraphrase 14. Away with all divisions and schismes from among you 15. I beseech you brethren ye know the house of Stephanas that it is the first fruits of Achaia and that they have addicted themselves to the ministery of the saints Paraphrase 15. received the Gospel at the first preaching of it in Achaia and have ever since been very bountifull to all the poor Christians see Luk. 8. a. 16. That ye submit your selves unto such and to every one that helpeth with us and laboureth Paraphrase 16. That you honour and reverence them and such as they and all that joyn with them in the propagation of the Gospel and faith of Christ 17. I am glad of the coming of Stephanas and Fortunatus and Achaicus for that which was lacking on your part they have supplied Paraphrase 17. I was very glad at the coming of Stephanas c. B b b 2 probably the sons of Chloe who have told me of the schismes among you ch 1. 11. and of all other matters of importance and so supplied your place done that which you ought to have done See Mar. 12. b. 18. For they have note b refreshed my spirit and yours therefore acknowledge ye them that are such Paraphrase 18. For they came very much desired and very welcome to me and will so I presume to you at their return such men as they deserve all reverence from you 19. The Churches of Asia salute you Aquila and Priscilla salute you much in the Lord with the note c Church that is in their house Paraphrase 19. all the Christians in their family 20. All the brethren greet
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
〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he that sets himself up above all that is called God But being by the preaching of Peter mentioned by Eusebius St. Ierome and Orosius put to shame and his power extinguish'd there at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius it was some time before he got up again and yet longer before these Gnosticks his followers found it seasonable to break out in profess'd hostility against the Orthodox Christians which is called the Revealing of this man of sin 2 Thess 2. 3. What is said in these Epistles on this subject was fitly designed to confirm the believers in Macedonia that the persecutions which were thus stirred up among them and the baits of carnality and worldly advantages offered them might not delude or gain in upon them CHAP. I. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians which is in God the Father and the Lord Jesus Christ Grace be unto you and peace from God our father and the Lord Jesus Christ Paraphrase 1. Paul the Apostle of Jesus Christ and those two Silvanus and Timotheus which came along with me as companions and partners of my labours in Macedonia to that Assembly of Christians that reside in and appertain to Thessalonica that Metropolis of Macedonia which by the grace of God and Gospel of Jesus Christ preached by me have been called and converted to the faith we most kindly salute you and wish all divine mercy and prosperity to you 2. We give thanks to God alwaies for you all making mention of you in our prayers 3. Remembring without ceasing your work of faith and labour of love and patience of hope in our Lord Jesus Christ in the sight of God and our father Paraphrase 3. Blessing God for that obedience which your faith that industry which your love that indurance and constancy which your hope in Christ hath wrought in you such as is required of you and will be acceptable in the sight of God 4. Knowing brethren beloved you election of God Paraphrase 4. Knowing my beloved brethren the speciall favour of God in decreeing to bestow the Gospel on you to reveal Christ to you being Gentiles above that which you had reason to expect or hope 5. For our Gospel came not unto you in word onely but also in power and in the Holy Ghost and in much assurance as ye know what manner of men we were among you for your sake Paraphrase 5. In consequence to which it was that I was appointed by God in a vision Act. 16. 9. to come and preach unto you and accordingly I did Act. 17. 1. and that with miracles and extraordinary gifts see note on 1 Cor. 2. a. and matter of abundant conviction as you know how we behaved our selves toward you that we might work and gain you to Christ 6. And ye became followers of us and of the Lord having received the word in much affliction with joy of the Holy Ghost Paraphrase 6. And ye very cheerfully and readily received us being content to suffer as the Apostles and Christ had done before you embracing the Gospel though accompanied with persecution with most Christian joy 7. So that ye were ensamples to all that believe in Macedonia and Achaia Paraphrase 7. And this in so eminent a manner that your example had an happy influence raised an emulation in all the Christians of the other cities of Macedonia and also of Greece as Corinth and Athens 8. For from you sounded out the word of the Lord not onely in Macedonia and Achaia but also in every place your faith to Godward is spread abroad so that we need not to speak any thing Paraphrase 8. For from the plantation and good success of the Gospel among you it was that many others in those places were inclined to receive the faith and so your conversion being so eminently taken notice of I need say no more in praise or congratulation of it 9. For they themselves shew of us what manner of entring in we had unto you and how ye turned to God from Idols to serve the living and true God Paraphrase 9. Every man's mouth being full of it how readily we were entertained by you and how really and effectually ye converted from heathenisme to Christianity 10. And to wait for his Son from heaven whom he raised from the dead even Jesus which delivered us from the wrath to come Paraphrase 10. In full belief in Christ and assurance of hope that Christ that was by God's infinite power raised from the dead will protect and deliver his faithfull servants from that vengeance which will finally and eternally involve all others An essay of which vengeance and deliverance he will ere long shew on the persecutors and the believers which are now persecuted by them CHAP. II. 1. FOR your selves brethren know our entrance in unto you that it was not note a in vain Paraphrase 1. For ye brethren without my affirming it know sufficiently that our coming and preaching was farre from being deceitfull or to any treacherous aime of advantage or gain upon you 2. But even after that we had suffered before and were shamefully intreated as ye know at Philippi we were bold in our God to speak unto you the Gospel of God with much note b contention Paraphrase 2. But having had discouragements sufficient at Philippi most reproachfully handled there we yet took courage to proceed see note on Joh. 7. a and came to your city and preached the Gospel there though we were very much opposed there also 3. For our exhortation was not of note c deceit nor of uncleanness nor in guile Paraphrase 3. For my preaching the Gospel unto you was not to seduce any as the Gnosticks doe their converts nor out of any wily worldly end or designe to raise seditions c. as many of their false Christs had done 4. But as we were allowed of God to be put in trust with the Gospel even so we speak not as pleasing men but God which trieth our hearts Paraphrase 4. But as God was pleased to choose me to be an Apostle to think me meet for so great a trust so have I endevoured to approve my self to God in the discharge of it not mentioning those things to you which you were likely to be most pleased with for I knew that the Gospel which cost me so many persecutions would cost you so too and that requiring all purity it hath nothing in it gratefull to flesh and blood but those which are most likely to approve us all to God which approveth nothing but purity and sincerity 5. For neither at any time note d used we flattering words as ye know nor a note e cloak of covetousness God is witnesse Paraphrase 5. For I believe no man ever accused me of flattering you with pleasing doctrines as the Gnosticks doe or of indulging to you any
you capable of that glorious deliverance which Christ will shortly work for all that adhere to him when the unfaithfull and cowardly are destroyed with the persecutors And indeed this is it for which they persecute you as they have done us that we professe to believe that Christ will shortly exercise this regal power of his for the destroying of his enemies and rescuing the persecuted out of their calamities 6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you Paraphrase 6. It being most just with God to punish your persecutors to deal with them as they have dealt with you 7. And to you who are troubled rest with us when the Lord Jesus shall be note b revealed from heaven with his mighty Angels Paraphrase 7. And to give you in proportion to your sufferings a participation of ease and joy with the Apostles of Christ at that glorious coming of his to the punishing of his enemies foretold Mat. 24. with those notable messengers and ministers and executioners of his power see note on 2 Pet. 3. d. 8. In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ Paraphrase 8. In rendring a most severe vengeance to all the obdurate Jewes and wicked carnal heretical Gnostick Christians 9. Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Paraphrase 9. Which shall be finally destroyed by the judgment of God at his powerfull appearance in vengeance against his crucifiers 10. When he shall come to be glorified in his saints and to be admired in all them that believe because our testimony among you was believed in that day Paraphrase 10. At which time also he will shew miraculous acts of mercy to all pious faithfull Christians to deliver them and so consequently you who have received the Gospel preached by us in the day of his vengeance on his enemies see note on Heb. 10. a. 11. Wherefore also we pray alwaies for you that our God would count you worthy of this calling and fulfill all the good pleasure of his goodnesse and the work of faith with power Paraphrase 11. To which purpose we pray for you continually that God will by his grace enable you to walk worthy of that high calling or privilege that of being Christians owned and vindicated by him and powerfully accomplish and complete in you all the good works and fruits of faith and patience which may render you acceptable in his sight 12. That the name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ Paraphrase 12. That Christ may have the honour of your patience and you be rewarded for it according to the great mercy and goodnesse of God in Christ Jesus Annotations on Chap. I. V. 5. Kingdome of God That the kingdome of God signifies the state of the Gospel or Christian profession appears oft in the Gospels especially in the parables of Christ when the kingdome of God is likened to a net to a pearl c. and to that the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which ye suffer may here seem to incline it but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes before is not well appliable to that For that signifying to be vouchsafed or thought worthy to have their parts in it or to have it bestowed upon them it must referre to somewhat yet future which through the mercy of God should be bestowed upon them and then that whatsoever it is being hoped for and depended on by them it may well be said that they suffer for that that is either for the professing that hope of theirs whereby the malice of others is provoked against them or at least in hope or intuition of it Two other notions therefore there are of the kingdome of God first that of reigning with Christ in endlesâ— bliss in another world and secondly the exercise of Christs regal power which was then so oft foretold to be approaching in destroying his enemies and preserving his faithfull subjects according to that double office of a King Rom. 13. of avenging of offenders and rewarding them that doe good Of this see Note on Mat. 3. c. And that this is the notion of it in this place appears very probable by that which follows where it is said that it is just with God to repay tribulation to their persecutors and to the persecuted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relase refreshment from the persecutions under which they had been This was it that the Apostles had foretold them in their preachings see Note a. on the title of the Epistle to the Romans and the benefits and fruits which they had been promised upon their perseverance in the faith through all their persecutions not excluding their eternal reward but supposing that for the future and in case they did not outlive the present distresses 1 Thes 4. 13. but withall giving them into the bargain this assurance of an eminent deliverance here halcyonian daies of rest to the Church upon the destâ—uction of their persecutors according as it fell out in Vespasians daies after the destruction of the Jewes And this the Apostles professed to expect and so did the Orthodox Christians generally and as S. Stephen was stoned for that expectation Act. 6. 14. so were the Apostles and their followers persecuted also and so it was literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this avowed expectation of this kingdome thus understood they suffered persecution V. 7. Revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revelation of Christ as the coming of Christ is a phrase of a doubtfull signification sometimes signifying the coming to the final doom but sometimes also that coming that was described Mat. 24. and was to be within that generation And so sure it signifies in several places of S. Peter 1 Pet. 1. 7 13. and chap. 4. 13. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deliverance ready to be revealed in the last time ch 1. 5. the destruction of the Jewes being the time of the deliverance and escaping to the Christians that were persecuted by them see Rom. 13. 11. So again 1 Pet. 5. 1. where S. Peter saying of himself that he was a witness of the sufferings of Christ addeth he was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partaker of the glory that should be revealed that is present at the transfiguration where by Moses and Elias were represented and declared the glorious consequents of his crucifixion that is the destruction of his crucifiers and deliverance of his faithfull disciples see Note on Mat. 17. a. Luk. 9. b. and 2 Pet. 1. 16. And so here it most probably signifies where the vengeance on the oppressors that is the crucifiers of Christ and persecutors of Christians is described and an appendix of that rest and release to the oppressed which is that
have not faith Paraphrase 2. And that we may be rescued out of the hands of these villanous hereticks the Gnosticks that deal in all unnatural impieties and are ready to oppose us wheresoever we come keep many from receiving the faith and corrupt other hypocritical professors and such there are in the world all are not sincere 3. But the Lord is faithfull who shall stablish you and keep you from evil Paraphrase 3. But for you I trust in that God who hath promised to secure and defend you from being overcome with such temptations of these cunning diabolical hereticks 4. And we have confidence in the Lord touching you that ye both doe and will doe the things which we command you Paraphrase 4. And through the grace of God watching over you I am confident that ye will still continue to obey our advises to you as hitherto ye have done 5. And the Lord direct your hearts into the love of God and into the patient waiting for Christ Paraphrase 5. To which confidence I shall joyn my prayer to that God that he will direct you so to love him as to endure any persecutions rather then deny the faith to confesse Christ whatsoever it cost you 6. Now we command you brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every brother that walketh disorderly and not after the tradition which he received of us Paraphrase 6. Now I charge you by vertue of that Apostolical power given me by Christ that if you observe any man to cast off obedience to those rules which we gave at our being with you that is to forsake his work the businesses of his calling see 1 Thess 5. note d. then after a first admonishing of him 1 Thess 5. 14. and a second here v. 12. you proceed to the Censures of the Church against him by that means to keep others from being corrupted by him or doing as he doth see v. 14. 7. For your selves know how ye ought to follow us for we behaved not our selves disorderly among you Paraphrase 7. For you cannot but remember how beside my admonitions to this purpose I set you by my own example a pattern in this by my not spending my time idly among you 8. Neither did we eat any mans bread for nought but wrought with labour and travel night and day that we might not be chargeable to any of you Paraphrase 8. Being very carefull to put no man to any charges nor to eat what we did not pay for but earning our living by hard labour in our occupations 9. Not because we have not power but to make our selves an ensample unto you to follow us Paraphrase 9. Not because we might not lawfully receive from you if we would 1 Cor. 9. 4. but on purpose to give you a pattern that you labour as we have done 10. For even when we were with you this we commanded you that note b if any would not work neither should he eat Paraphrase 10. For when we were among you preaching Christ it was our command to all what the Jewes have thought fit to require of all men proverbially that they must labour themselves and not expect to be maintained by others labours being idle themselves 11. For we hear that there are some which walk among you disorderly working not at all but are busie-bodies Paraphrase 11. Some such idle persons we hear there are among you that are disobedient to our orders and give over their work and spend their time impertinently in things that they should not meddle with 12. Now them that are such we command and exhort by our Lord Jesus Christ that with quietness they work and eat their own bread Paraphrase 12. And to these we again give warning now as before we did 1 Thess 5. 14. that they live and labour quietly and so earn their living and if upon this second admonition they reform not let them be censured v. 6. 13. But ye brethren be not weary in well-doing Paraphrase 13. And as for you brethren be careful to doe as much good as you can and be not idle 14. And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed Paraphrase 14. And as before ver 6. so now I say again if upon this second admonition given by this Epistle v. 12. any man still continue refractary in this matter let him be censured and this second admonition given by this Epistle v. 12. any man still continue refractary in this matter let him be censured and branded by you and dealt with as an excommunicate person that so by shaming ye may possibly reform him See note on 1. Cor. 5. g. 15. Yet count him not as an enemy but admonish him as a brother Paraphrase 15. Yet meanwhile apply unto him your friendly Christian admonitions that those together with that shame may work effectually upon him which is your duty to endevour on every sinner and not to deal with him as men deal with their enemies for how ill soever he is you are to doe him all good imaginable and therefore I prescribe you that of withdrawing familiar commerce from him as a method of all others most probable to doe him good and then that may be a season of advantage for your exhortations to work upon him 16. Now the Lord of peace himself give you peace alwaies by all means The Lord be with you all 17. The salutation of Paul with mine own hand which is the token in every Epistle so I write Paraphrase 17. This conclusion wherein I salute you I write with mine own hand and so it is my custome to doe in all my Epistles 18. The grace of our Lord Jesus Christ be with you all Amen The second Epistle to the Thessalonians was written from Athens Annotations on Chap. III. V. 2. Unreasonable That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked or villanous signifie the Gnosticks here described ch 2. will appear first by a place in Polycarpus's Epistle to the Philippians p 18. where citing the place 1 Cor. 3. 9. against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were guilty of effeminacy and unnatural lusts he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither they that doe absurd things noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be an expression of those filthy sins against nature Secondly by the prayer which here follows v. 5. that God would direct their hearts to the love of God patience of Christ that is that constancy of love to God which consists in confessing him in time of persecutions the want of which is often noted in the Gnosticks and those that were corrupted by their infusions See Note on 1 Joh. 2. 2. And accordingly in that Epistle of Polycarpus p. 20. describing Simon Magus the father of the Gnosticks he makes up
they that are perfect act without fear all things that are forbidden This was S. Augustines sense of the designe of this Epistle De fide oper c. 14. Quoniam haec opinio tunc fuer at exorta aliae Apostolicae Epistolae Petri Johannis Jacobi Judae contra eam maximè dirigunt intentionem ut vehementer adstruant fidem fine operibus nihil prodesse Because this opinion was risen up in that time all the Catholick Epistles of James c. were chiefly intended against it vehemently asserting that faith without works will profit nothing CHAP. II. 1. MY brethren have not the note a faith of our Lord Jesus Christ the Lord of glory with respect of persons Paraphrase 1. Christianity being so great a promoter of justice and charity to all and especially to Christians and again to those that most need our relief and assistance ch 1. 27. 't is a most unchristian thing to be partial to one before another Christian on consideration that one is richer or in better clothes then the other 2. For if there come unto your note b assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile raiment Paraphrase 2. For if a cause in your judicatures or consistories happen between a rich gallant and a poor beggerly person 3. And ye have respect unto him that weareth the gay clothing and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my foot-stool Paraphrase 3. And if you shall make a difference between them in respect of their wealth and clothes and shall set one in a more honourable place then the other see note b. consider one and despâ—â—e the other 4. Are ye not then note c partial in your selves and become judges of evil thoughts Paraphrase 4. And without any doubt or scruple in your hearts be thus unjustly partial or if ye doe not so much as debate among your selves or consider the merit of the cause but as wicked corrupt judges hand over head adjudge the cause to the rich and despise the poor v. 6. whatsoever the justice of the cause and merit of it be or preferre the rich before the poor and judge the cause by the person not the person by the cause 5. Hearken my beloved brethren hath not God chosen the poor of this world rich in faith and heirs of the kingdome which he hath promised to them that love him Paraphrase 5. This is a most unchristian dealing in you And then do but consider Hath God had any such partialities in bestowing Christianity and his graces on men nay hath he not on the other side picked out men as poor as any to be as eminent believers and saints as any 6. But ye have despised the poor Doe not rich men oppresse you and draw you before the judgment-seats Do not they blaspheme that worthy name by which ye are called Paraphrase 6 7. But you if a man be poor despise him consider him not And truly 't is no very amiable thing to be rich nor doth it produce any excellencies in them that are so or favours toward you that deserve to be so considered by you for riches make men apt to oppresse others and to enter vexatious suits against them and to despise Christianity and blaspheme that good profession of yours 8. If ye fulfill the royal law according to the Scripture Thou shalt love thy neighbour as thy self ye do well Paraphrase 8. If ye observe the law of Christ our king which he hath in a particular manner prescribed us Joh. 13. 34. 15. 12. and to which above all other men all we Christians are to be subject and that agreeable to what is mentioned in the Old Testament Levit. 19. 18. the command of measuring our love to our neighbour by that which we bear to our selves this is somewhat like a Christian 9. But if ye have respect to persons ye commit sin and are convinced of the Law as trangressors Paraphrase 9. But if ye use this partiality ver 2. this is a sin and so condemned by the Law Lev. 30. 15. Deut. 1. 17. 16. 19. Exod. 23. 3. and so you offend even against the Law and not only against the Gospel 10. For whosoever shall keep the whole Law and yet offend in one point he is guilty of all Paraphrase 10. And 't is but a small excuse for you to think that this is but one transgression and therefore not considerable For the obedience to Gods will is required universally to all that he commands and he that offends in one though he keep all the rest is guilty of the breach of that obedience and punishable as well as if he had broken all 11. For he that said Do not commit adultery said also Do not kill now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law Paraphrase 11. For it is the same Law-giver that imposed the one and the other law that interdicted adultery and murther and his authority is equally despised by the committing of either 12. So speak ye and so doe as they that shall be judged by the law of libertie Paraphrase 12. Let your words and actions be like those that are to be judged not by the Mosaical Law which requires those external observances so severely circumcision under pain of death c. but by the law of Christ which hath set us at liberty in this kind and requires of us another sort of performances 13. For he shall have judgment without mercy that hath shewed no mercy and mercy rejoyceth against judgment Paraphrase 13. And first for the latter of these that of actions 't is certain that among the precepts of Christ there is none more eminent then that of works of mercy unto which the promises of God's mercy are so linked and proportioned that he that condemns others shall himself be condemned and he that doth forgive others needs not fear God's condemnation Mat. 6. 14. What doth it profit my brethren though a man say he have faith and have not works can faith save him Paraphrase 14. And 't is not for a Christian to say that his faith shall render such works unnecessary for indeed without such works his faith will nothing profit him and 't is ridiculous to think it will 15. If a brother or sister be naked or destitute of daily food Paraphrase 15. For in case a Christian be in great want and distresse for supply of the necessaries of life food and raiment 16. And one of you say unto him Depart in peace be you warmed and filled notwithstanding ye give them not those things which be needfull to the body what doth it profit Paraphrase 16. And you give him good words bid him have plentyâ— or wish he had but doe no more to help him to the things which he hath need of for
his body what is he the better for your words 17. Even so faith if it hath not works is dead being alone Paraphrase 17. So if faith be by it self without actions consequent and agreeable to it 't is as fruitlesse and livelesse as those words were 18. Yea a man may say Thou hast faith and I have works shew me thy faith without thy works and I will shew thee my faith by my works Paraphrase 18. And any man that looks on this uncharitable believer will be able to reprove him thus Talke as much of thy faith as thou wilt no man will believe thee thy works must be superadded to the confession of thy faith to approve the sincerity of it 19. Thou believest that there is one God thou dost well the devils also believe and tremble Paraphrase 19. One act of thy faith is the believing one true God and this is most absolutely necessary to thee But if thy life be not answerable to this part of thy faith and that evidenced by piety and charity thou art then to remember that the believing there is one God is such a good quality as is common to thee and the devils also and if it have no more joined to it will bestead thee no more then them 20. But wilt thou know O vain man that faith without works is dead Paraphrase 20. 'T is a meer vanity to conceive that faith without Christian obedience can be effectual to justification and you may discern it by this 21. Was not Abraham our father justified by works when he had offered his son Isaac upon the altar Paraphrase 21. Abraham was the father of the faithfull the great example of faith and justification but 't was not upon his bare believing God's promise that he was justified but upon that high act of obedience to God in being ready to offer up his only son in whom the promises were made to him 22. Seest thou how faith wrought with his works and by works was faith made perfect Paraphrase 22. And so you see his obedience to God's commands as well as belief of his promises concurred to the rendring him capable of the continuance of God's favour and approbation And through the performance of that ready obedience it was that his faith came to attain the end designed it 23. And the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for righteousnesse and he was called the friend of God Paraphrase 23. And by this triall of his obedience it was that Abraham was most eminently said to be approved by God 1 Mac. 2. 52. and look'd on as a friend by him Gen. 22. 15. and in which that place of Scripture before delivered Gen. 15. 6. concerning God's imputing his faith for righteousnesse was most eminently completed 24. Ye see then how that by works a man is justified and not by faith onely Paraphrase 24. And so this is one great testimony that to a mans approbation with God obedience is required and not faith deemed sufficient that hath not that joyned with it 25. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way Paraphrase 25. Another evidence of this truth is to be fetch'd from that we read of God's approving and rewarding of Rahab a proselyte and stranger no native Jew whose faith is set forth Heb. 11. 30. and she in a special manner rewarded by God Jos 6. 25. and what was it that was thus rewarded in her why her care and charity to those that were sent to view the land Jos 2. 4. 26. For as the body without the spirit is dead so faith without works is dead also Paraphrase 26. And so the conclusion is clear and infallible that as the body of man without the soul inlivening it exercises no actions of life so doth not faith profit to our justification without works of obedience to the commands of Christ Justice and charity c. v. 1 8 14. Annotations on Chap. II. V. 1. Faith of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ we have explained often to belong to the Shechinah that again to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or appearance in the flesh his Incarnation and all that was consequent to that This being here improved with the addition of the words Lord Jesus Christ doth more set out the necessity of obeying and observing all those things which this Lord and Saviour the Messias of the world hath commended to his Disciples that is to all Christians believers faithful persons of which nature especially is charity in the following verses and impartial strict justice supposed and conteined in that in thâ— present verse Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of the glory for so the Syriaâ—k construes the words it signifies this Christian faith this faith or profession ofâ— or believing this Incarnation Resurrection of Christâ— and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have this faith in or with respect of persons is to look on those that professe this faith not as they are Christians but as they are rich or poor preferring partially one before the other accordingly as he comes into your courts in greater spendour And so the meaning of the whole verse is that they that are professors of Christianity and are here supposed to â—e so and are put in mind of it by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my brethren ought not to have any such unchristian temper in them as in their Judicatures for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an assemblie for Judicature and that for Ecclesiastical as well as Civil affairs and so it seems to signifie here ver 2. to prefer or favour one Christian before another onely in respect of his wealth or fine cloathes when Christ hath equally received them both or if any hath preferr'd the poor v. 5. V. 2. Assembly That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all kind of assemblies meetings in the market-place Mac. 6. 2. Consistories for Judicaeture Mat. 10. 17. and 23. 34. and not onely places for the publick service of God hath been formerly said Note on Mat. 6. d. That it may doe so also among Christians and that it doth so here appears first by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptation of persons partiality ver 1. which especially respects Judicatures secondly by the fooâ—stool v. 3. which was proper to great persons Princes on their Throne or Judges on their Tribunal thirdly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye become Judges v. 4. they were Judges it seems fourthly by the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicatures ver 6. which clearly signifie such Consistories 1 Cor. 6. 4. and lastly by v. 9. where their partiality particularly that of preferring the rich to a better place then the poor is said to be a breach of the Law For so by a Canon of the Jewes it is provided that when a
your prayers be not hindred Paraphrase 7. Let the husbands in like manner live conjugally with their wives and behave themselves toward them as Christianity requires of them or as the mystical understanding of the story of their creation directs providing for them that they want nothing because they are not so able to provide for themselves and considering that they are by God designed to be co-partners with them of all the good things of this life which God bestowes in common on them that so they may also joyn efficaciously in prayers to God first as having this perfect union and community of every thing the want of which would be some hinderance to the joint performance of that duty of prayer and secondly that being provided for by the husband the wise may have no distractions and solicitudes for the world which are most apt to disturb her prayers also 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous Paraphrase 8. In brief or to summe up all Let this union of minds be not onely between husbands and wives but among all Christians whatsoever and let that expresse it self in a fellow-feeling of one anothers afflictions in love to all the brethren c. 2. 17. in tendernesse of kindnesse to do good to all that stand in any need of it in humble courteous friendly behaviour toward all 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing Paraphrase 9. Never permitting your selves in the least degree to act or meditate revenge on any that hath been most in jurious to you remembring and considering the example given you by Christ and the obligation that lies on you as Christians Mat. 5. 44. that so by doing good and blessing others you may receive a blessing from God in this and in another life 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Paraphrase 10. According to that of the Psalmist Psalm 34. 12. That the onely way to obtain the blessings of this life and so now under the Gospel of another is observing strict rules of charity and justice 11. Let him eschew evil and do good let him seek peace and ensue it Paraphrase 11. Abstaining from all sin abounding in works of mercy seeking and pursuing of all peaceablenesse with all men 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Paraphrase 12. For God looks propitiously upon all his obedient servants but for all wicked men he sets himself as an enemy against them 13. And who is he that will harm you if ye be followers of that which is good Paraphrase 13. And so sure are these promises of his to be made good unto you that if you perform your part live blamelesly in a ready discharge of your duty this will be the most probable course to keep you safe from all evil 14. But and if ye suffer for righteousnesse sake happy are ye and be not afraid of their terror neither be troubled Paraphrase 14. But if as sometimes it will fall out you do suffer for this very thing for doing good count this no other then a blessing and therefore whatsoever danger you are theatned with by the power of your persecuters be not afraid or disturbed with it 15. But sanctifie the Lord God in your hearts and be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear Paraphrase 15. But be thankfull to God for all or set up God in your hearts as your God and Lord and whensoever there is occasion confesse him before men and when you are asked give an account of the hope and â—aith you professe with all meeknesse to their authority if they be your superiours the Kings and Magistrates which are set over you and with all care to approve your selves to God see Phil. 2. c. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ Paraphrase 16. Keeping your selves blamelesse before all men particularly in this of maintaining that duty of meeknesse and reverence toward the heathen rulers v. 15. and c. 2. 12. see note on c. 4. f. that they that accuse you as malefactors or seditious persons may be convinced and put to shame and confesse that the lives of Christians are very honest and inoffensive and that they have most foully calumniated you in saying otherwise of you 17. For it is better if the will of God be so that ye suffer for well doing then for evil doing Paraphrase 17. For if it please God that a man suffer innocently there is no matter of sorrow in that there is much more danger that a man by desiring to avoid that should fall into some evil and then suffer justly for that and then that will be a sad thing indeed without any allay or matter of comfort in it 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the Spirit Paraphrase 18. For Christ is an example of the former in his dying for sins not his own but ours he being righteous died for us who are unrighteous that when we were aliens and enemies to God he might reconcilâ— us to him and give us authority to approach him wherein yet for our example and comfort it must be observed that though as a man clothed in our flesh he was put to death and that innocently to purchase redemption for us yet by the power of God in him he was most gloriously raised from the dead see c. 1. 11. and shall consequently by raising and rescuing us out of the present sufferings and destroying all obdurate sinners shew forth wonderful evidences of power and life 19. By which also he went and preached unto the note f spirits in prison Paraphrase 19. The very same in effect that of old he did at the time in which beyond all others he shewed himself in power and majesty against his enemies but withall in great mercy and deliverance to his obedient servants that adhered to him I mean in the dayes of the old world when by Noaâ— that preacher of righteousnesse he gave those treatable warnings to them that made no use of the light of nature in their hearts to the spirits or souls of those that were then alive before the Floud which God had given them with impressions of good and evill but through their customes of sin were as a sword put up in a sheath laid up as God complains Gen.
701. 2. Digest 130. 1 2. Hesychius 29. 1. 35. 1. 36. 2. 51. 1. 68. 1. 88. 1. 89. 1. 104. 1. 130. 2. 154. 1 2. 162. 1. 178. 1. 188. 2. 189. 1. 226. 1. 230. 2. 249. 1. 309. 2. 339. 2. 348. 1. 388. 1. 390. 1. 403. 2. 412. 1. 414. 1. 415. 2. 422. 1. 433. 2. 521. 1. 532. 1. 554. 1. 555. 1 2. 564. 2. 576. 2. 610. 2. 624. 2. 642. 1. 696. 1. 709. 1. 721. 1. 834. 2. Liturgie Graec. 69. 1. Menolog 876. 1. Origen apud Euseb 874. 1. Phavorinus 88. 1. 89. 1. 99. 2. 154. 1. 249. 1. 339. 2. 388. 1. 532. 1. 554. 2. 642. 1. 666. 2. 696. 1. Ptolemie 803. 2. Septuagint 144. 2. 236. 2. 485. 1. 727. 1. 804. 1. Stephanus Byzant 853. 1. Strabo 17. 1. Suidas 521. 1. Targum Hierosolym 485. 1. Tertullian Scorpiac 834. 2. De Bapt. 491. 1. De Resurrect Carn 491. 2. Theophylact 670. 1. Thomas Magister 103. 2. Zenobius 178. 2. A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivy-lane London Books written by Dr. Hammond and printed for Richard Royston and Richard Davis A Paraphrase and Annotations upon all the books of the New Testament by Hen. Hammond D. D. in fol. the second Edition enlarged 2. A Paraphrase Annotations upon the books of the Psalms briefly explaining the difficulties thereof by Hen. Hammond D. D. fol. new 3. The Practical Catechism with other English Treatises in two volumes in 4. 4. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adâ—truuntur contra sententiam D. Blondelli aliorum in 4. 5. A Letter of Resolution of six Queries in 12. 6. Of Schism A defence of the Church of England against the exceptions of the Romanists in 12. 7. Of Fundamentals in a notion referring to practice in 12. 8. Paraenesis or a seasonable exhortation to all true sons of the Church of England in 12. 9. 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it is written in the book of the Prophets O ye house of Israel have ye offered to me slain beasts and sacrifices by the space of fourty years in the wildernesse Paraphrase 42. This provoked God to forsake them to leave them to themselves to permit them to follow their own hearts desires into all the madnesse they led them to and so by not restraining to deliver them up to worship the starres of heaven in stead of God upon which it is that God expostulates with them Am. 5. 25. Were the sacrifices which you offered up in the wildernesse all those fourty years offered to me O ye house of Israel 43. Yea ye took up the note f tabernacle of Moloch and the starre of your god note g Remphan figures which ye made to worship them and I will carry you away beyond Babylon Paraphrase 43. Nay as the grossest idolatry ye set up a chapplet or shrine with an image in it see note on c. 19. e and that image the image of one of the Aegytian Kings under the title of Mars and again the picture of Saturn another planet denoting another Aegyptian god and these images of these false gods have been made by you on purpose to be worshipt by you which idolatry together with your consequent sinnes hath brought that captivity upon you Am. 5. 26. 44. Our fathers had the note h tabernacle of witnesse in the wildernesse as he appointed speaking unto Moses that he should make it according to the fashion that he had seen Paraphrase 44. These fathers of ours in the wildernesse had the tabernacle of the testimony that is the tabernacle with the ark in it called the ark of the testimony because of the tables of the law put there which were the testimonies and evidences of Gods will how he would be served or else the tabernacle where God promised to meet them the place where he would record his name Exod. 20. 24. where they were to commemorate his mercies to them and where he would answer their prayers bestow blessings on them and this built exactly according to the pattern shewed Moses by God 45. Which also our fathers that came after brought in with Jesus into the possession of the Gentiles whom God drave out before the face of our fathers unto the daies of David Paraphrase 45. This their successors under Joshua brought into Canaan with them and so it continued till David's time 46. Who found favour before God and desired to find a tabernacle for the God of Jacob. Paraphrase 46. Who having received speciall favour from God desired earnestly to build a standing Temple for his service 47. But Solomon built him an house Paraphrase 47. But this Temple was not thought fit to be built by him because though he were a very excellent person yet he had had great warres and shed much blood 1 Chron. 22. 8. 28. 3. in which respect God would not permit him to have this honour of building the Temple a place destined to all peaceablenesse purity and holinesse this therefore was reserved for Solomon who accordingly built it in a most sumptuous manner 48. Howbeit the most high dwelleth not in Temples made with hands as saith the prophet 49. Heaven is my throne and earth is my footstool What house will ye build me saith the Lord or what is the place of my rest 50. Hath not my hand made all these things 51. Ye note i stiffenecked and uncircumcised in heart and eares ye doe alwaies resist the holy Ghost as your fathers did so doe ye Paraphrase 48 49 50 51. But sure God doth not so dwell in this Temple who hath the whole world for his palace as that he should be bound to preserve this for ever from being destroyed when you have by crucifying his Son thus provoked his vengeance against you and this brings home Stephen's discourse in this chapter to the point which he had in hand ch 6. 14. and continue in the rebellions of your fathers for sure if David's bloodguiltinesse made him uncapable of building it yours will render you uncapable of having it continued to you 52. Which of the prophets have not your fathers persecuted And they have slain them which shewed before of the coming of the just one of whom ye have been now the betrayers and murtherers 53. Who have received the law by the disposition of Angels and have not kept it Paraphrase 52 53. For as your fathers persecuted slew all the old prophets which foretold the coming of the Messias so ye now he is actually come have betrayed and murthered him A sinne set out and heightned with the greatest aggravations imaginable whether we consider the person thus used by you or you that thus used him He the holiest person in the world that came to be your Saviour and you the people of God the very men for whose sakes the Law was delivered by God to hosts of Angels and by them delivered to you and yet you have not obeyed it nor embraced him which came to perfect that Law but absolutely rebelled against all 54. When they heard these things they were cut to the heart and they gnashed on him with their teeth Paraphrase 54. This whole sermon but especially the close of it foretelling their destruction for their bloody sinnes wounded them deep but in stead of producing contrition exasperated them the more and put them into an horrible rage against Stephen and that enflamed their zeal to set upon the stoning of him 55. But he being full of the holy Ghost looked up stedfastly into heaven and saw the glory of God and Jesus standing on the right hand of God Paraphrase 55. But he full of courage looked up farre above all fears of their fury and doing so he saw an appearance of Angels about God and Jesus God-man standing as in a posture of readinesse to assist and help close by or at the right hand of God 56. And said Behold I see the the heavens opened and the son of man standing on the right hand of God Paraphrase 56. And he proclaimed his vision saying 57. Then they cried out with a loud voice and stopped their ears and ran upon him with one accord 58. And cast him out of the city and stoned him and the witnesses laid down their clothes at a young mans feet whose name was Saul Paraphrase 57 58. And they dealt with him by the judgment of zeal used among the Jewes against those that departed from the Jewish and set up any new worship and first cast him out of the gates of the city then stoned him and they that brought evidence against him ch 6. 13. and were therefore by law to throw the first stone at him and are therefore called executioners ch 22. 2. put off their clothes to fit themselves for their work and a yong man called Saul undertook to look to their clothes who consequently had a hand in the stoning of him ch 8. 1.
59. And they stoned Stephen calling upon God and saying Lord Jesus receive my spirit Paraphrase 59. And all the time that they cast stones he continued in prayer to God and at the last concluded in these words 6. And he kneeled down and cried with a loud voice Lord note k lay not this sinne to their charge And when he had said this he fell asleep Paraphrase 60. gave up the ghost Annotations on Chap. VII V. 6. Foure hundred years That the four hundred years here mention'd as also Gen. 15. 13. or the four hundred thirty Exod. 12. 40. are not to be interpreted of the space wherein the Israelites continued in Aegypt so as to begin at Jacobs and his sons coming thither and to end at Moses's carrying them out is sufficiently manifest by all story of those times The Chaldee paraphrast and the generality of the Jews determining that space to be but two hundred and ten only Josephus defining it two hundred and fifteen years First then it must be observed that the words here and in those other places being not strictly restrained to their dwelling in Aegypt but so as to contain also their sojourning in Canaan the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange land here may fitly comprehend both of them and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sojourn may doe so too for Abraham sojourned in Canaan before his posterity were sojourners in Aegypt yea and himself first sojourned in Aegypt Gen. 12. 10. And so the words in Gen. 15. 13. are in the same latitude thy seed shall be a stranger in a land which is not theirs and shall serve them Where the land which is not theirs distinctly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strange land here is common to both those lands where they sojourned and where they were servants And in the place Exod. 12. 40. the words in our English the sojourning of the children of Israel who dwelt in Aegypt are reconcileable with this also their sojourning being defined to be so many years part of which they dwelt in Aegypt but not their sojourning in Aegypt so many years And therefore when the Septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sojourning of the children of Israel which they sojourned in Aegypt they adde by way of necessary paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the land of Canaan and so the Samaritan Pentateuch read and Solomon Jarchâ— in terris aliis and in other lands in stead of it Secondly it must be observed what latitude belongs in that place of Exodus 12. 40. to that phrase children of Israel not so as to denote the posterity of Jacob only but inclusively them and their fathers Jacob and Isaac the posterity of Abraham This is done by a figure Synecdoche ordinary in all languages and therefore the Septuagint to expresse it more plainly thought fit to enlarge their paraphrase and having added Canaan to Aegypt they adde also to the children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both they and their fathers and so read that whole verse thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sojourning of the children of Israel which they and their fathers sojourned in the land of Aegypt and Canaan was four hundred and thirty years And though some copies of the Septuagint have not that latter addition of they and their fathers yet S. Augustine in Exod. qu. 47. acknowledgeth both additions Mean while the words both here and Gen. 15. 13. have no need of such a paraphrase assigning it to Abrahams not to Jacobs seed And so saith Josephus Antiq. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they left Aegypt in the month Xanthicus on the fifteenth day four hundred and thirty years after our father Abraham came into Canaan So that now the only difficulty behind is to accord the four hundred years here and in Genesis with the four hundred and thirty in Exodus And that must be by distinguishing of the beginning of the account which may be either from Abrahams leaving of Chaldaea and receiving the first promise of Canaan or else from the birth of Isaac Abrahams seed If the account be begun from the leaving Chaldaea Abrahams own countrey when his sojourning did begin then it falls right to be four hundred and thirty years as it is in Exodus for Abraham being born in the year of the world 2007 and the warning of God to him to goe out of his countrey being in the seventieth year of his age that is in the 2077th of the world four hundred and thirty years added to that number make up 2507 and in the next year after that is the departure out of Aegypt placed by the best Chronologers But if the account begin from Abrahams seed that is from the birth of Isaac which we know was in the hundredth year of Abrahams age and so thirty years after his departure from Chaldaea then it must consequently be thirty years lesse from thence to the departure out of Aegypt and so that will accord exactly with the four hundred years here and in Genesis which are assigned to his seeds sojourning in a strange land Thus the Jewes in Seder Olam collect from that place in Genesis thy seed shall be a stranger four hundred years that is Isaac from his birth and his posterity till the delivery cut of Aegypt by Moses Of which space the servitude and oppression of the Israelites in Aegypt came not say they to much above an hundred and thirty years but their stay after Jacobs descent to two hundred and ten to which adding one hundred and ninety years from Isaacs birth to Jacobs going down into Aegypt which is accordingly placed by Chronologers An. M. 2298. the whole four hundred years are made up exactly V. 14. Threescore and fifteen The difference of the number of those which are here said to have gone down into Aegypt from that computation which we find Gen. 46. 27. Deut. 10. 22. where they are but threescore and ten hath made some writers think fit to change the reading Th. Beza from Cor. Bertram is willing to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Others rather pharâ—sie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all together but without any pretense of antient or later copie for either nay on the contrary the Syriack and Arabick and Latine translations are all for that which we now have and so make those conjectures unseasonable The matter sure is to be imputed to another Original S. Luke we know was one of those which made use of the Greek translation of the Old Testament and accordingly citeth his testimonies constantly out of the Septuagints reading Now in the Septuagint Gen. 46. where this account is made it is clear that the summe set down ver 27. is not seventy as we now read out of the Hebrew but seventy five and that that is no mistake of the transcriber by confounding of