after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from 〈◊〉 acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that live◠pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
are guilty of them nor of any other injustice shall without reformation ever be capable of inheriting the crown which is by Christ promised to Christians 11. And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of our Lord Jesus and by the spirit of our God Paraphrase 11. And such sins as these were ordinary among you in time of your heathen state but now you have given up your names to Christianity which denounceth judgement against all these your baptism is a renouncing of them all your sanctification by the Spirit directly contrary to it your justification by what Christ hath suffered and done for you see note on Mat. 7. b. utterly incompatible with such impurities and injustices spoken of either in the last or this chapter 12. All things are lawfull unto me but all things are not expedient all things are lawfull for me but I will not be brought under the power of any Paraphrase 12. And whereas your teachers to allure you to sensuall practices tell you first that all meat is freely to be eaten and so sooth you up in luxury and then proceed and perswade you that use of venery is as necessary for your bodies and so as lawfull as eating of meat is I shall tell you first that supposing them lawfull yet it will befit a Christian to abstain from many things that are not utterly unlawfull and secondly that if indifferent things begin to get a dominion over any 〈◊〉 men upon conceit that meats are lawfull come to be enslaved to their bellies as of the Gnosticks 't is affirmed that they serve their bellies and that they are lovers of pleasures more then of God this is then absolutely unlawfull 13. Meats for the belly and the belly for meats but God shall destroy both it and them Now the body is not for fornication but for the Lord and the Lord for the body Paraphrase 13. 'T is true that meats are by God and nature appointed for the use of men and that the body of man here in this life hath absolute necessity of them And yet to take off our hearts from them we may also consider that in the next life which is a spirituall life this eating and desiring of meat shall be taken away and therefore even here we should keep the flesh in such a subordination to the spirit that we may be able to deny our selves even lawfull pleasures sometimes especially when any occasion makes it more expedient v. 12. But then for fornication whatsoever your former heathen principles or present false teachers the Gnosticks teach you that is no such lawfull or indifferent thing your bodies are to be consecrated to God either in lawfull wedlock or in chaste single life and by being kept pure here must be made capable of rising to everlasting life with Christ hereafter v. 14. 14. And God hath both raised up the Lord and will also raise up us by his own power Paraphrase 14. And then God that raised up Christ's pure sinlesse body out of the grave and hath made it a spirituall body shall also doe the same for us though we lye down in the grave also 15. Know ye not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of an harlot God forbid Paraphrase 15. And this one consideration may have force on you Your bodies expect to rise with Christ as members with the head ye must not then in any reason pollute a member of Christ a devoted consecrated person by such unclean embraces 16. What know ye not that he which is joyned to an harlot is one body for two saith he shall be one flesh Paraphrase 16. That which was said at the institution of marriage in paradise that the man and the wife become one body concludes that the fornicator makes himself one body with a whore 17. But he that is joyned unto the Lord is one spirit Paraphrase 17. As on the other side he that keeps close to Christ's commandements and so cleaves to him Deut. 10. 20. hath a spirituall union with him minds the same things that he minds and so is very farre from these carnall base joyes in which all the Gnosticks religion consists 18. Flee fornication Every sin that a man doth is without the body but he that committeth fornication sinneth against his own body Paraphrase 18. Be sure therefore that ye keep your selves farre removed from that sinne Most other sins are committed against God or the neighbour but sinnes of uncleannesse are against one's selfe a defiling of his flesh a polluting of that which by chastity and single life is set apart to be a temple of God a place of sanctity and purity v. 29. 19. What know ye not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own Paraphrase 19. Your bodies are by your being Christians consecrated to the service of his Spirit and the Governours of the Church of which sort the incestuous person is thought to be see c. 5. 2. set apart in all purity to discharge that function to which they are consecrated by receiving the holy Ghost This benefit of the Spirit ye have received from God and it is an engagement to you to think your own bodies are not now at your own disposall to use them as you please as in your state of Gentilisme or without that engagement ye might be tempted to imagine 20. For ye are bought with a price therefore glorifie God in your body and in your spirit which are God's Paraphrase 20. For God hath pai'd dear for the purchase of you hath given his sonne out of his bosome and his very Spirit to this purpose to purchase unto himself a peculiar people zealous of good works by this price making purchase of our bodies as well as our soules and so engaging us to serve and glorifie him in both and not leaving either of them at liberty for us to dispose of as we please V. 2. To judge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not matters but places of judicature appears by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and authors and Glossaryes generally and so in the sacred style Susan 49. where we read the place of judgement So Judg. 5. 10. sit in judgement and Dan. 7. 10. the Judgement was set that is the Court of Judges And Jam. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinctly and necessarily rendred Judgement-seats And so here the Arabick interpreter renders it by words which are thus in Latine Subsellia Judicii ad mundum pertinentis seates of judgement belonging to the world V. 7. A fault The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Rom. 11. 12. and is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse noting there the great paucity of the Jewish converts to
the law of commandements Ephes 2. 15. though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of a fleshly commandement Heb. 7. 16. belong to another matter speaking of Melchisedek and Christ typified by him and denotes a law making provision for the mortality of Preists appointing them in succession that Codex or body of Commandements under Moses before Christ's reformation So Phil. 3. 6 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the old Testament and so oppos'd in that respect to the law of Nature in the hearts of the Gentiles and all men call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unwritten law therefore as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law is used so in the same notions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing is used also Sometimes in the first notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the law or religion of the Jewes So Rom. 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee that hast literally observ'd the law of Moses and art circumcis'd and v. 29. with a little change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcision in the spirit not in the letter or writing i. e. the Spiritual circumcision purity of the heart and not that outward commanded by Moses's Law So Rom. 7. 6. we serve in the newnesse of the spirit i. e. according to this new reformed law which looks most to inward purity and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the oldnesse of the letter or writing which required external circumcision c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the writing but of the spirit i. e. not of the Law as it signifies the external body of the Mosaical constitutions unreformed but of the Spiritual or Evangelical law the law of faith or the law as Christ hath reformed it or the Covenant of mercy and pardon of sin under the Gospel For as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that law as it is in Moses unreform'd by Christ brings death but no life Condemnation but no Justification or pardon unto the world But the Spirit i. e. this new reformed law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives life enables to gain life to come to Justification or salvation And so again v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of death in the writing i. e. in the Mosaical or written law as it stands there unreform'd by Christ and opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. the administration of the Spirit i. e. this new reformed Evangelical law which either first because it comes neerer to the soul and requires purity there whereas the Mosaical law deals most in external purifications or 2 ly because the Holy Ghost came down first on Christ then on the Disciples to confirm this new Evangelical course under Christ in opposition to the former under Moses or 3 ly because in this Evangelical administration there is Grace given to enable us to perform what is now required and that Grace is a gift of God's Spirit for one or all these reasons I say it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit Thus much in this place of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law and by occasion of that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letter and spirit which may help to the understanding of many places and will not need to be repeated again when we come to them Ib. To fulfill The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perform but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perfect to fill up as well as to fulfil and so is rendred sometimes by one sometimes by t'other And the Greek it self is so used in like manner when it referres to a Word or a Prophecie then it is to perform to fulfil 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up to compleat to perfect Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers expresse by the similitude of a Vessel that had some water in it before but now is filled up to the brim and again of a Picture that is first drawn rudely the limbs only and lineaments with a cole or pen but when the Painter comes to draw it to the life to adde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is said to be fill'd up This may farther appear by what Christ here adds Except your righteousnesse i. e. Christian actions and performances exceed the righteousnesse of the Scribes and Pharisees i. e. go higher then that strictest sect of the Jewes and the Doctors among them thought themselves obliged to or taught others that they were obliged they shall not enter into the kingdome of God passe for Christians here or prove Saints hereafter This same truth is at large exemplified in the remainder of this chapter by induction of several particulars of the Law first barely set down by Christ and then with Christs improvement added to them in this form of speech But I say unto you Thus when Rom. 8. 3. it is said that God condemn'd sin in the flesh i. e. shew'd a great example of his wrath against sin by what Christ suffer'd on the Crosse for our sins the reason of Gods doing so is rendred v. 4. that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinance of the Law circumcision c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be perfectly perform'd in us i. e. in a higher degree then by the Jewes it was thought to oblige And that it is the general interpretation of the antient Church-writers especially the Greeks down to S. Augustine may appear by these few of a multitude of testimonies Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit sed extendit sed implevit Again sed plenitudinem extensionem Again superextendi decreta augeri subjectionem And again speaking of Christ adimplentis extendentis dilatantis which are all the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here So S. Basil on Psal 15. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Author of the Constitutions l. 6. c. 23. So in Chrysostome Tom. 3. p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Christ's giving of Lawes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Christ did not here recite all the Commandements of the Decalogue because he meant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Theophylact that Christ came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Christ was come our contentions became easier wherefore we had also greater tasks as having greater assistance afforded us And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a Law more sublime then the old Law viz. the Law of Christ And
〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any administration or discharge of any office by going in and going out Which if it be applyable to the latter of them taken alone as it is both here and in that place of S. Chrysostome then 't is a farther account of the propriety of this sense which I have affix'd to it this coming of Christ to the destruction of his crucifiers being an eminent act of administration of his regal office and thence oft called the kingdom of God in the executing judgement on such traiterous opposers of his kingdom V. 51. Received up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applyed to Christ may possibly belong to his assumption up to heaven out of this world which then might be said to draw near but 't is somewhat more probable that it should signifie his Crucifixion which was to be at Jerusalem toward which place he is here said to go because his time was come And to this the expression agrees which is used by Christ Joh. 12. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I be lifted up which the text saith was a testification of the kind of his death that is of his crucifixion and indeed the Syriack word for the Crosse being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to erect or lift up noting the tignum or palus which was in sublime erectus to be crucified in the Syriack expression will be to be exalted or lifted up V. 55. Spirit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit is very diversely taken in the New Testament 1. sometimes with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and sometimes without it for the eternal Spirit of God the holy Ghost the third person in the sacred Trinity Mat. 28. 19 into which we are baptized And from thence 2dly for the graces and gifts of that Spirit whether those that are of use to all sorâ—s of men as the Spirit of supplication Zach. 12. 10. that is zealous ardent prayer and accordingly we read of praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. 18. in or with the Spirit and Iude 20. with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with the holy Spirit praying as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency So Eph. 5. 19. being filled with the Spirit in opposition to being drunk with wine is expressed by speaking in Psalms and hymnes and spiritual songs in or with the heart zealously and cordially Or whether those which belong not to all but onely to those which are thus to be qualified for any office whether Regal or Prophetick or Evangelical So the Spirit of prophecy Act. 2. 18. and the double portion of Elias's Spirit that is the right as of primogeniture of succeeding him in his prophetick office So 1 Cor. 14. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of Spirits that is of those gifts of tongues c. that were given the Apostles for the planting of the Gospel So v. 2. he that speaks with tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks in an hidden unintelligible manner by that gift of tongues see v. 19. and 23. for no man heares that is understands him and in the same sense v. 14. my Spirit that is my gift of tongues prayeth I make use of that gift which no body but my self understands c. 3 ly 'T is taken for an Angel whether good or bad good Revel 1. 4. bad Mar. 1. 23. 5. 2. and unclean that is diabolical or evil spirit as appeareth v. 9. From the ambiguity of which it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 1. is taken in the latitude both for those that are acted with an evil and which are inspired with a good Spirit the Spirit of God which is looked on as a fountain of all supernatural revelations 1 Cor. 2. 12. and opposed there to the spirit of the world that which the world knows or can reveal to us see Note on Rom. 9. a. To this I suppose must be reduced another notion not farre distant wherein the word Spirits signifies teachers pretenders to inspiration from God whether truely or falsly so 1 Ioh. 4. 1. Believe not every spirit but trie the spirits whether they be of God Give not heed to every teacher but examine all such pretenders whether they be truely of God or no for as it followes many false prophets have gone out into the world where those false prophets are one sect of those spirits which must be examined So v. 2. by this ye know the spirit of God that is a truely inspired teacher sent by God Every spirit which confesses Jesus Christ which is come in the flesh is from God And v. 3. Every spirit which confesseth not c. the spirit again is the teacher for to him onely it belongeth to confesse or not confesse And this is that of Antichrist the Antichristian teachers which cometh and now is in the world which cannot be affirmed again but of a person Which is yet more manifest v. 5. They are from the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine therefore they speak from the world and the world heareth them You are from God he that knoweth God heareth you Where the spirits before are now described as teachers worldly or divine and again expressed in the end of ver 6. by the Spirit of truth and the spirit of errour either orthodox or erroneous seducing teachers the latter of which are distinctly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceivers or impostors 2 Ioh. 7. and those with the same character affix'd to them that belonged to the spirits which were not of God 1 Ioh. 4. 3. From whence it will be most reasonable to interpret the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seducing spirits 1 Tim. 4. 1. of persons also though the doctrines of devils that are joyned with them would incline to interpret them of doctrines taught by such 4 ly 'T is taken sometimes for an apparition the shape or seeming of a body without any real corporeity in it So Luk. 24. 37 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought they saw a spirit for which Mat. 14. 26. and Mar. 6. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phantasme is used 5 ly It is taken for the spirit of man the supreme diviner faculty opposed to the body of flesh Gal. 5. 17. 1 Thess 5 23. and set higher then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul common to man with other sensitive creatures So 1 Cor. 2. 11. the spirit of a man that is in him to which it belongeth to search to the secrets and bottome of him So 1 Pet. 3 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the spirits and souls of men of the meaning of which place see Note on 1 Pet. 3. f. So Ioh. 6. 63. the spirit that enliveneth is the soul that animates the body as Jam. 2. 26. And from
thence in the end of that verse where he saith that the words which he spake unto them were spirit and life the meaning must be that Christ spake not of a carnal grosse but an immaterial spiritual eating that is receiving and laying up his doctrine in their hearts and souls and amending their lives by it which is also the true durable profitable eating farre beyond the corporeal external as Christ and his doctrine are the true Manna v. 55. so Ioh. 4. 23. the true worshippers shall worship the Father in spirit that is the service and worship of God now under the Gospel shall not consist in the external legal performances but extend to the heart and soul those duties of real purity and piety which were typified by those legal shadows So when the Spirit signifies the Gospel as that is opposed to the Law under the title of the flesh Gal. 3. 3. and in many other places this is taken by Analogie from that acception of the spirit for the soul as that is the principle of life and that an inward principle These are the more obvious acceptions of the word which belong to most of the places where the word is used and in most of them the Context will readily determine to which In some few other places it is used in a different sense and notes 6tly a way of dispensation or oeconomy a disposition or course of things as when the Law is called the spirit of bondage Rom. 8. 15. that is the way of dealing with men as with servants as it was with the Jews and on the other side the spirit of Adoption the more ingenuous way of dealing as with sons now under the Gospel And so here when they would as Elias had done have called for fire on the Samaritans Christ tells them they know not of what spirit they are that is they considered not under what dispensation they were Christ came to save c. the course or way of proceedings which the Gospel brought in or was meant to teach men was very distant from that which had been observable in Elias under the Old Testament and consequently they must not do as Elias had done Christ came to infuse and teach by his example and sermons an higher charity even to enemies and rejecters of Christ himself then was thought necessary before They that rejected and scoffed at a Prophet then the Prophet had commission to destroy them and accordingly without farther admonitions calls for fire from heaven to devoure them presently But they that refuse and crucifie Christ are by him prayed for and are by his command yet farther to be preached to and if possible brought to repentance and according to this example so are all Christians to conform themselves and if they do then are they said to be of Christs and not of Elias's kind of spirit of the Evangelical dispensation or oeconomy So 1 Pet. 4. 14. If ye be reproached for the name of Christ c. the Spirit of God that is the same way of oeconomy which was used toward Christ incarnate resteth on you is used among you 7thly It signifies affection temper disposition of any which is a sense lightly varied from the former so Luk. 1. 17. the spirit of Elias is that temper affection zeal that was observable in Elias So 1 Joh. 3. 24. By this we know that God abideth in us by the spirit that he hath given us that is by our having the same temper the same affection which is so observable in God that is that of charity to our brethren v. 23. That this is the meaning appears by comparing it with ch 4. 12 13. If we love one another God abideth in us c. by this we know that we abide in him and he in us because he hath given us of his spirit So Rom. 8. 9. Ye are not in the flesh but in the spirit that is in the former notion of the spirit for that inward purity and obedience required under the Gospel ye must live pure spiritual lives without which there is no pleasing God v. 8. if so be the spirit of God dwelleth in you that is if the sacred Evangelical temper of which we have the precepts and pattern in Christ continue among you But if any man have not the Spirit of Christ that is if that temper so observable in Christ be not at all discernible in you ye are none of his ye cannot pretend to be Christians or expect to enjoy the priviledges of such and v. 11. If the spirit of him that raised up Jesus dwell in you that is if that divine Godlike temper be constantly in you he that raised up Jesus from the dead that is God will also quicken your mortal bodies give even these mortal bodies of yours a joyful resurrection by his spirit dwelling in you that is by the power of that same Spirit that raised Christ if ye be now animated and quickened by that if that divine temper of his continue in you So v. 14. being led by the Spirit is living according to the pattern set before us by Christ And so the spirit of fear and of power and love c. 2 Tim. 1. 7. are those affections of fear on one side cowardise and timidity and of courage and constancy and adherence to Christ such as was exemplified to us in Christ in declaring and asserting his Fathers will on the otherside In the Old Testament 't is farther used sometimes for skill and abilities Exod. 28. 3. the Spirit of wisdome to make Aaron garments and Exod. 31. 2. Bezaleel is filled with the Spirit of God in wisdome and in understanding and in knowledge and in all manner of workmanship Sometimes for zeal as 1 Sam. 11. 6. where the Spirit of God came upon Saul and his anger was kindled greatly Sometimes for a Commission to an office or employment as Iudg. 3. 10. the Spirit of God came upon Othniel that is he received mission from God and he judged Israel So upon Gedeon ch 6. 34. and on Ieptha ch 11. 29 and on Samson ch 13. 25. but this still joyned with extraordinary abilities for the discharge of the office and with particular incitations to some extraordinary things which might testifie to men this their Commission from God or to themselves that they are thus designed and qualified for it As appears by Sampson c. 14. 6. where the Spirit of the Lord coming mightily upon him denotes the strength which God gave him to kill the Lion and that an essay of what he should be able to do to the Philistines v. 19. Thus Num. 11. 17. when God takes of the spirit which is upon Moses and puts it upon the Seventy 't is apparent that the Spirit there signifies the Commission or authority that Moses had to govern the people together with abilities to discharge it see Deut. 34. 9. which is there communicated by God to the Seventy as it follows and they shall
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially in their meetings for the commemorating of Christ in the Sacrament as appears in this chapter v. 44 45 47. where saith the Text They had all things common sold their possessions and parted them to all as every man had need c. living all as it were out of one common stock as those that are joynt-sharers and partners in all To which purpose it is observable from Levit. 6. 2. that the common or joynt-interest that Merchants or Tradesmen ofttimes have in Traffick called there by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to of the hand is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication or communion or which is used also in this sense of joynt-interest fellowship and in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a society of hand from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sociavit participem fecit a trading of partners and so in the Syriack also in the same word which they use in the New Testament to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and particularly here in this 42. verse And this is thought fit to be recorded by the Apostles among the very few things fit to be preach'd and proclaim'd by those that declared the Gospel to all the world that when the height of the Pythagorean philosophy was to have all things common and Epicurus went yet higher not by bringing all together into some common magazine which said he was an argument of diffidence and so unreconcileable with friendship but by cheerfull communicating to every one that had need out of that which every man hath the Christian religion might appear to have arrived to the highest pitch Every man selling that which he had immoveable that so he might have ready to distribute to any nay that he might not trust himself in the distribution bringing and laying it at the Apostles feet that they might distribute it most impartially and so approving themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people of free-will-offerings in the day of Christs power Psal 110. now when he was install'd in his kingdome So in a spirituall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 9. is the participation of the Son or communication liberality all one with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3. 8. his unsearchable riches as they are powred out on us So Ephes 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the mysterie or that mysterie kept hid so long is now communicated or made known so Phil. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the communicating his sufferings to us that is our partaking and so suffering with or after him in a spirituall sense dying to sinne as he dyed to the world which is there called being conformed to his death So 1 Corinth 10. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participating of the body and blood of Christ So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of the Spirit Phil. 2. 1. that liberall effusion of graces from the Spirit of God And so when in the solemn close of the Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the holy Spirit is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ and love of God 2 Cor. 13. 14. it must signifie proportionably to these many other places the liberall effusion of that holy Spirit and so 1 John 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may have partnership with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our partnership is indeed with the Father c. the gifts and life that God and Christ hath are communicated to us and ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we say that we are partakers with him of that grace and life c. By this might be explained the use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church but that the words are not found in Scripture and will be mention'd more seasonably on occasion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3. Note a. V. 47. Having favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to use or to exercise as when Christ saith to him that hath shall be given and let us have grace Hebr. 12. 28. And as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the very word Charity and is by Cicero so rendred and frequently signifies liberality as in Epicurus's book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gifts and charity or liberality mention'd by Sextus Empir l. cont Gramm and so is used 2. Cor. 8. 4. and so Act. 4. 33. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is great goodnesse or benignity though Guido Fabritius render it gratia magna following the notion which it seems he had of the Greek without considering the Syriack and so the consequents demonstrate it to signifie and therefore the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they gave almes before all the people not as Guido Fabritius again renders the Greek rather then that cùm iniissent gratiam when they got favour for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dedit gave and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia gratia eleemosyna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels of mercy abundant liberality see 2 Cor. 8. 1. and Note on 1 Pet. 3. d. CHAP. III. 1. NOw Peter and John went up together into the Temple at the hour of prayer being the ninth houre Paraphrase 1. At three in the afernoon which was one of the times of day generally set apart for prayer 2. And a certain man lame from his mothers womb was carried whom they laid daily at the gate of the Temple which is called Beautifull to ask almes of them that entred into the Temple Paraphrase 2. And there was an impotent man who was so from his birth who was therefore daily carried by others and laid at the gate of the Temple toward the East in Solomon's porch ver 11. which was called the beautifull gate that there he might beg and receive the almes of those that went up daily to pray there by which means this man was known to all the pious men of the city that used to go that way v. 10. 3. Who seeing Peter and John about to go into the Temple asked an almes 4. And Peter fastning his eyes on him with John said Look on us 5. And he gave heed unto them expecting to receive something of them 6. Then Peter said Silver and Gold have I none but such as I have give I thee In the name of Jesus Christ of Nazareth rise up and walk Paraphrase 6. I cannot give thee that almes thou lookest for that of money to relieve thy wants but that which will eminently supply all thy wants and make it unnecessary for thee to ask any more I am able and willing to bestow upon thee 7. And he took him by the right hand and lift him up and immediately his feet and ancle-bones received strength
〈◊〉 〈◊〉 〈◊〉 their heads were cut off A privilege which belongs to such in stead of more ignominious punishments So Josephus the Historian born at Jerusalem of the sacerdotal family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of priests and himself a priest saith Photius Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the privilege of a Romane and was called by a Romane name Flavius the praenomen of the Emperour Vespasian CHAP. XXIII 1. AND Paul earnestly beholding the councell said Men and brethren I have lived in all good conscience before God untill this day Paraphrase 1. I have all my life long both when I was a propugner of the Mosaical Law against Christ's reformation and since I have been a preacher of the Gospel acted sincerely and uprightly according to my conscience and consecrated my life to Gods service 2. And the high priest Ananias commanded them that stood by to smite him on the mouth Paraphrase 2. And Ananias the chief person among the Jewes see note on Lu. 3. c. 3. Then said Paul unto him God shall smite thee thou whited wall for sittest thou to judge me after the law and commandest me to be smitten contrary to the law Paraphrase 3. God will punish thee by way of retaliation deale with thee as thou hast done with me thou hypocrite Dost thou sit like a Magistrate or distributer of legall justice and dost thou break the law thy self and command me to be punish'd before thou hast heard the cause see c. 22. 25. 4. And they that stood by said Revilest thou Gods high priest Paraphrase 4. Dost thou speak such contumelious words to him who is the high priest of Gods appointment a sacred person and under God the chief Magistrate among the Jewes 5. Then said Paul I wist not brethren that he was the high priest for it is written Thou shalt not speak evil of the ruler of thy people Paraphrase 5. I did not know that to be true which thou tellest me that Ananias was an high priest of Gods appointment that he was not so nor yet the high priest put in by the Roman Procurator at this time see note on Lu. 3. c. however knowing him to be a person in authority placed in a judicature as Paul confesseth v. 3. I acknowledge I did amisse and am sorry I did revile him for that is unlawfull by that place of Scripture Exod. 22. 28. 6. But when Paul perceived that the one part were Sadducees and the other Pharisees he cried out in the councel Men and brethren I am a Pharisee the son of a Pharisee of the hope and resurrection of the dead I am called in question Paraphrase 6. And Paul discerning the Sanhedrim to consist partly of Pharisees who believe another life after this partly of Sadducees that doe not said aloud I am as my father was of the sect of the Pharisees and the main thing that I am question'd for is my believing that there is another life after this which is a pure Pharisaical doctrine which all of that sect hold as well as I. 7. And when he had so said there arose a dissension between the Pharisees and the Sadducees and the multitude was divided 8. For the Sadducees say that there is no resurrection neither Angel nor Spirit but the Pharisees confesse both Paraphrase 8. no life after this no immortal Spirit nor soul of man subsisting without a body 9. And there arose a great cry and the Scribes that were of the Pharisees part arose and strove saying We find no evil in this man but if note a a Spirit or an Angel hath spoken to him let us not fight against God Paraphrase 9. Doctors of the Law which were generally of the Pharisees opinion took his part and profest to think he had done nothing amisse and that 't was possible that he had received some infusion or incitation from Gods Spirit or else some voice from heaven or vision by an Angel and if he had 't would not become them to resist his doctrine lest if that were truly revealed to him by God they should fight against God himself 10. And when there arose a great dissension the chief captain fearing lest Paul should have been pulled in pieces of them commanded the souldiers to goe down and to take him by force from among them and to bring him into the castle Paraphrase 10. to goe to him at the barre where he was as a prisoner answering for himself 11. And the night following the Lord stood by him and said Be of good cheer Paul for as thou hast testified of me in Jerusalem so must thou bear witnesse also at Rome Paraphrase 11. Paul saw a vision again and God appeared to stand by him and encourage him telling him that he should now receive no farther harm there but as he had defended and avowed the faith of Christ there at Jerusalem so he should live to doe at Rome also 12. And when it was day certain of the Jewes banded together and bound themselves under a curse saying that they would neither eat nor drink till they had killed Paul Paraphrase 12. And he had soon a notable testimony of the virtue of Gods protection over him promised him in that vision for early in the very next morning 13. And they were more then fourty which had made this conspiracy Paraphrase 13. thus bound themselves by oath and execration on themselves 14. And they came to the chief priests and elders and said We have bound our selves under a great curse that we will eat nothing untill we have slain Paul Paraphrase 14. And they came to the Sanhedrim and told some of them what they had resolved on 15. Now therefore ye with the councell signifie unto the chief captain that he bring him down unto you to morrow as though you would enquire something more perfectly concerning him and we or ever he come neer are ready to kill him Paraphrase 15. And therefore desired that the whole Sanhedrim would signifie their desire to the Colonel that he would on the morrow bring Paul down to them to examine him upon some interrogatories And said they by the way before he come neer the Councel-house we will lie in ambush and be sure to kill him 16. And when Paul's sister's son heard of their laying in wait he went and entered into the castle and told Paul 17. Then Paul called one of the Centurions unto him and said Bring this young man unto the chief captain for he hath a certain thing to tell him Paraphrase 17. Captains of the guard and desired him to conduct that young man to the Colonel to deliver a message to him 18. So he took him and brought him to the chief captain and said Paul the prisoner called me unto him and prayed me to bring this young man unto thee who hath something to say unto thee 19. Then the chief captain took him by the hand and went with him aside privately and asked him
What is it that thou hast to tell me 20. And he said The Jewes have agreed to desire thee that thou wouldest bring down Paul to morrow into the Councel as though they would enquire somewhat of him more perfectly 21. But doe not thou yield unto them for there lie in wait for him of them more then fourty men which have bound themselves with an oath that they will neither eat nor drink till they have killed him and now they are ready looking for a promise from thee 22. So the chief captain then let the young man depart and charged him See thou tell no man that thou hast shewed these things to me 23. And he called unto him two Centurions saying Make ready two hundred souldiers to goe to Caesarea and horse-men threescore and ten note b and spearmen two hundred at the third houre of the night Paraphrase 23. Captains of two bands and bid them have their bands in readinesse and take to their assistance 70 horse-men and a guard of two hundred men to watch and ward to go to Caesarea Stratonis an haven town see Note on c. 18. c. presently after nine of the clock that night 24. And provide them beasts that they may set Paul on and bring him safe unto Felix the Governour Paraphrase 24. a horse or mule for Paul to ride on 25. And he wrote a letter after this manner 26. Claudius Lysias unto the most excellent Governour Felix sendeth greeting 27. This man was taken of the Jewes and should have been killed of them then came I with an army and rescued him having understood that he was a Roman 28. And when I would have known the cause wherefore they accused him I brought him forth into their Councel 29. Whom I perceived to be accused of questions of their Law but to have nothing laid to his charge worthy of death or of bands Paraphrase 29. no charge brought against him punishable either with death or bonds by the Roman law which had not yet set out any decree against Christians 30. And when it was told me how that the Jewes laid wait for the man I sent straightway to thee and gave commandement to his accusers also to say before thee what they had against him Farewell Paraphrase 30. also gave order to his accusers to appear before thee and implead him 31. Then the souldiers as it was commanded them took Paul and brough him by night to Antipatris 32. And on the morrow they left the horse-men to goe with him and returned to the castle 33. Who when they came to Caesarea and delivered the Epistle to the Governour presented Paul also before him 34. And when the Governour had read the letter he asked of what province he was And when he understood that he was of Cilicia Paraphrase 34. Felix the Procurator of Judaea under the Roman Emperour 35. I will hear thee said he when thine accusers are also come And he commanded him to be kept in Herods judgement hall Paraphrase 35. secured in the hall called Herod's hall Annotations on Chap. XXIII V. 9. A Spirit or an Angel Of the four severall wayes of Revelations which were among the Jewes these are confess'dly two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of voice or a voice from heaven brought by an Angel by which any thing was made known to them The other two were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim under the first Temple the twelve stones in the pectoral of the high Priest which was called hoschen judicii the irradiation of which foretold many things to the Jews This is by Josephus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracle which saith he ceased to shine 200 years before he wrote Of which see Suidas in the word Ephod and Note on Rom. 3. a. And the last was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy which under the second Temple after the death of Haggai Zachary and Malachi was taken away This was of two sorts either in time of sleep by way of dream or when they were waking by casting them into a trance or extasie where by way of vision they saw some body saying this or that to them or else seeing no shape onely heard a voice Both which sorts of prophecie we have mention'd together Joel 2. 28. dreaming of dreams and seeing of visions as that other of the holy Ghost in the phrase pour out my Spirit Many examples of the vision or trance we have here in this book of Ananias Act. 9. 10. and of Saul v. 12. of Cornelius ch 10. 3. and of Peter ver 10. and of the dream also called a vision by night which was seen by Paul c. 16. 9. and again ch 27. 23. where an Angel appeared to him in a dream and the Lord c. 23. 11. as to Joseph Maryes husband Mat. 1 As for that of the holy Ghost which belongs to this place it is thus defined by the Jewes that a man being awake and in his full senses speaks and acts like another man but the Spirit of God or Spiritus excelsus excites him and suggests unto him words which he shall say as in that of Christ to the Apostles Mar. 13. 11. 't is not you that speak but the holy Ghost the interpretation of the dabitur in illa hora it shall be given in that houâ—e which went before Three of these four waies of Revelation the Jewes resolved to be abolished at this time that of the Vrim and Thummim with the first Temple that of Prophecie with Malachi and that of the holy Ghost in the second year of Darius as it is in Joma c. 7. and therefore saith S. John c. 7. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet there was not the holy Ghost onely they did according to the prophecie of Joel expect that it should return to them again in those daies and so here we have mention of it in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit hath spoken to him and so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in the word Angel as indeed it was when he heard a voice from heaven delivered out of thunder Saul Saul c. Though 't is possible that this last of the Angel may belong to that of the appearance of an Angel in a dream or vision to him V. 32. Speare-men What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may be best learn'd from Phavorinus who interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warders or guard and so H. Stephanus Satellites Stipatores to the same sense Thus called saith Meursius quòd maleficis manum injicerent eósque apprehenderent carceri mancipatos ad supplicium producendos custodirent because they apprehended or laid hands on Malefactors which yet would rather be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hands and indeed so the Kings MS. reads here not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
ordinary and in opposition to some other servitude and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes will incline to interpret it an assumption and delivery out of that that then lay upon the body the persecutions a kinde of Aegyptian servitude which lay then sharply upon the Orthodox Christians and that partly by rescue here out of them granting them Halcyonian dayes as upon the destruction of the Jewes their persecutors they had and partly by the resurrection of the body for those that were not thus rescued in this life Ib. Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deliverance generally and that from pressure or calamity present or approching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 escaping release and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be the bodies escaping from those pressures and perils that lye upon that and make it groan also though in another sense then that wherein the word is used v. 22. according to the use of Scripture-style and the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of using a word that had been used before in a different sense Thus Luk. 21. 28. your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption deliverance from persecutions draweth nigh and so it seems to be used here of which he saith v. 24. that in hope they are escaped and in the mean time with patience expect v. 25. And of these distresses and the advantages of and deliverance from them he continues the discourse from hence to the end of the Chapter as he had begun it v. 17 18. as that wherein our conformity with our elder brother consisted to suffer as he did and wherein their delivery so glorious and remarkable would be a first preparative conformity to his resurrection But this not to exclude but include also the farther deliverance of the body from death it self by the resurrection which is answerable to Christs resurrection also and promised as the onely means to support their faith and patience who should not be delivered here but lose their lives for the faith of Christ Thus the word is used 1 Cor. 1. 1. V. 26. Infirmities The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesse weak and being weak in the New Testament oft signifies diseaset distresse miseries afflictions that befall our humane state so Mat. 8. 17. it signifies the disease that Christ cured and so Luk. 13. 11 12. Joh. 5. 5. and 11. 4. Act. 28. 9. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick Mat. 25. 39. Luk. 10. 9. Act. 4. 9. and 5. 15 16. 1 Cor. 11. 30. as on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong Mat. 9. 12. signifies the healthy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10. 8. 25. 36. Mar. 6. 56. Luk. 4. 40. 7. 10. 9. 2. Joh. 4. 40. 5. 3 and 7. so c. 6. 2. 11. 1 2 3 6. Act. 9. 37. 19. 12. Phil. 2. 26 27. 2 Tim. 4. 20. Jam. 5. 14. and very oft for sin the disease of the soul And so it signifies here even all the sad particulars mention'd v. 35. and which if the Context be observed will appear to belong unto this place and will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour sorrow is frequently used for disease distress and rendred by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesses so is the word used 1 Cor. 2. 3. referring to the persecutions and dangers that Paul at Corinth had met with in his preaching See note on 1 Cor. 8. b. and on Gal. 4. â— V. 28. According to his purpose The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose is by Cyril of Hierâ—salem thus interpreted that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans genuine choice and resolution of mind that love of God that casts out feare that courage that is not daunted with sufferings not as Grodecius interprets it cujuslibet propriam voluntatem in opposition to God's but I say every man's genuine that is sincere choise or purpose in opposition to the hypocritical temporary outward profession of some that enter into Christianity For as in him it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thy body be present among the disciples of Christ or the illuminate but thy mind go not along with thy body it profits thee nothing Thus saith he Simon had his body baptized with water but not his heart illuminated by the Spirit his body descended into and ascended out of the water but his soule was not buried with Christ nor raised again with him And so he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose of mind when it is genuine or intire all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose of heart Act. 11. 23. not as the interpreter reads propositum cùm adest proprium renders thee called that is puts thee in number of those who are styled the called of God that is sincere disciples of his to whom this Gospel-privilege here belongs that all things tend to their good from tribulation to death it self So in the same author a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good purpose and resolution consequent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having their names enrolled and their persons entred into the military calling is used as a phrase to expresse them to be Christians that had resolvedly taken that calling upon them And so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the Old Testament for a follower adherent subject servant especially in an army 1 Kin. 1. 41 49. 2. Sam. 14. 11. This is clearly the interpretation of that very ancient Father making our sincere embracing of Christs discipleship or the being called that is wrought upon by Christs call effectually and not bringing onely the body to Christ and leaving the mind behind the condition without which the promises and advantages of the Gospel doe not belong to any In the same sense as Clemens Alexandr Strom. 7. speaking of the one true Church in opposition to heretical mixtures saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which those that are just according to purpose are admitted in the sense that elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans purpose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purpose or resolution of single life is used by him In like manner Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man becomes called according to purpose that is according to his own choice for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calling is not sufficient for then all should be saved for all are called but there is need of our will and choice in obeying the call But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose be applied to God which calls and not to them which are obedient to the call then the meaning must be those that are called according to purpose that is those that according to Gods counsels revealed in the Gospel are the men to whom Gods favour and so his promises belong That the former of these is
is good for a man so to be Paraphrase 26. First then my opinion is that 't is best in respect of the distresses that are daily to be look'd for on Christians I say that 't is best for men and women supposing them not contracted to continue unmarried 27. Art thou bound to a wife seek not to be loosed art thou loosed from a wife seek not a wife Paraphrase 27. But if thou art engaged or betrothed to a woman this is no excuse for thee to seek to get loose again for that cannot be done so as to be free to marry another as long as she lives All that I say is that it is not now the prudentest way to think of marrying if thou art not already engaged 28. But and if thou marry thou hast not sinned and if a virgin marry she hath not sinned neverthelesse such shall have trouble in the flesh but I spare you Paraphrase 28. Yet not so that if thou dost 't is a sin to marry or that the virgin that now marries commits any sinne onely in such times as these the married state is likely to be fullest of trouble and therefore my kindnesse to you makes me perswade you not to marry 29. But this I say brethren the time is short it remaineth that both they that have wives be as though they had none Paraphrase 29. But by the way let me tell you that within a short time now 't will come to passe that they that have wives shall be as they that have none all in great and equall dangers 30. And they that weep as though they wept not and they that rejoice as though they rejoiced not and they that buy as though they possessed not 31. And they that use this world as not abusing it for the fashion of this world passeth away Paraphrase 30 31. And they that weep for the losse of husband or wife as those that have lost neither and those that rejoice for being newly married as those that are not married at all and rich men and purchasers as those that keep nothing at all for themselves those that deal in the world as those that are wholly taken off from it for as a scene which is turned and shewes a new face so doth now the fashion of this world begin to appear the times are turning into very troublesome 32. But I would have you without carefulnesse he that is unmarried careth for the things that belong to the Lord how he may please the Lord. Paraphrase 32. All the advantage therefore I wish you is to be as uncompounded as may be that you may have the lesse perplexity before-hand and be able to attend the service of God more then you would be if you were married He that is unmarried hath but one obligation of care how he may serve God most acceptably 33. But he that is married careth for the things of the world how he may please his wife Paraphrase 33. But the married man hath another obligation of care lying on him viz. the pleasing of his wife and by this means he is divided and distracted 34. note h There is difference also between a wife and a virgin the unmarried woman careth for the things of the Lord that she may be holy both in body and spirit but she that is married careth for the things of the world how she may please her husband Paraphrase 34. The widow and virgin being both unmarried have no diversion nothing else to doe but to serve God and to take care to render themselves acceptable to him whereas domesticall affairs are part of the married womans care and it is part of her calling to be very carefull to please her husband 35. And this I speak for your own profit not that I may cast a snare upon you but for that which is comely and note i that you may attend upon the Lord without distraction Paraphrase 35. But all this while I speak onely of that which is expedient for you in respect of worldly convenience not as if marriage were in any kinde unlawfull but that if you can contain from marriage and if no such unfitnesse be in it as is mention'd v. 36. you may have the advantage of the lesse distractions in attending the service of God 36. But if any man think that he behaveth himself uncomely toward his virgin if she passe the flower of her age and need so require let him doe what he will he sinneth not let them marry Paraphrase 36. As for the last part of your question that of being betrothed that I confesse is a circumstance which will much alter the case For in case a man be betrothed but not married see note on Mat. 1. f. to a virgin and she begin to grow in yeares so that if in respect of the present condition of the times approaching marriage be deferr'd 't is necessary that she must passe her prime in this case I lay no restraint upon him so much as in prudence let him doe what he likes best let them marry 37. Neverthelesse he that standeth stedfast in his heart having no necessity but hath power over his own will and hath so decreed in his heart that he will keep his virgin doth well Paraphrase 37. But he that hath made a firm resolution to stay a while and finds himself able to doe so and neither from any necessity arising from himself nor from the condition of the virgin to whom he is betrothed is any way obliged to present marriage but hath free power in all respects to doe what he will and hereupon judges it fit and determins to keep his virgin that is not yet to marry her for a time but at last in a better season to doe so this is a very commendable resolution 38. So then he that giveth her in marriage doth well but he that giveth her not in marriage doth better Paraphrase 38. So that the conclusion is that he that marries even at this time doth that which is absolutely lawfull and in the case mention'd v. 36. expedient also and again he that in the case set v. 37. doth deferre and for a time abstain from marriage makes a more prudent choise in the respects foremention'd v. 35. of attending the better on the service of God and for avoiding of distraction 39. The wife is bound by the law as long as her husband liveth but if her husband be dead she is at liberty to be married to whom she will onely in the Lord. Paraphrase 39. As for her that is once married she is by that obliged to her husband as long as he lives but if he dye 't is absolutely lawfull for her to marry another so that in the doing of it there be no other circumstance that make it unlawfull or so that considerations of piety be taken in in the doing of it and not onely carnall desires gratified thereby 40. But
that were the true reading some probable account might be given of it as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might signifie Onely or the like yet when other copies have read it in a forme thus perspicuous and free from all question it will be more reasonable therein to acquiesce especially considering that if it should be as our copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet joyning that to the end of v. 16. and not transferring it to the beginning of v. 17. as 't is certain the antient copies were not divided into verses or so pointed as ours now are then still there will be as little difficulty in it for so the words will be very current 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What knowest thou o man if thou shalt save thy wife if not that is whether thou shalt or whether thou shalt not V. 18. Become uncircumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies attraction and particularly belongs to a practice of some Jewes who under the Aegyptian tyranny first then under Antiochus and lastly under the Romans being oppress'd for being Jewes of which their Circumcision was an evidence used means by some medicinal applications to get a new praeputium And these were called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attractores And that it is possible to be done is affirmed by Cor. Celsus the famous Physician but easier saith he in a boy then a man So saith R. Aleai of Achan that he made himself a praeputium in Excerp Gemar Sanhedr c. 6. § 2. This the author of the books of the Maccabees affirms 1 Mac. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made themselves foreskins So under the tyranny of the Romans there were many who therefore were circumcised again by Bar-chuziba when he took upon him to be the Messias and got power among the Jewes two years and an half and was at last slain under Aelius Adrianus This also Epiphanius observes of the Jewes when they turned Samaritanes and of the Samaritanes when they turned Jewes for in both those cases there was use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attraction that they might be capable of being initiated by Circumcision of which number Symmachus is said to be one the Greek Translator of the Old Testament when being hated by the Samaritanes he betook himself to the Jewes in the reigne of Severus the Emperor Now that this practice is here forbidden the Corinthians by the Apostle may seem to be from hence because some that were converted to Christianity from Judaisme did so zealously renounce all their Judaical rites that they used means to attract the praeputia again which was an act of too much superstition and curiosity and so is censured here V. 23. Bought with In this place the whole Context perswades to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrogatively for so will it best answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou called being a servant or is thy calling that of a servant Thus ver 18. both parts of the speech are delivered interrogatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is any man called being circumcised and presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is any man called in uncircumcision For the confirming of this reading 't is to be observed first That as before and after those two questions ver 18. the rule is given that every man walk in or abide in that calling or condition wherein God hath placed him contentedly without making advantage of Christianity for his pretence of a change so 't is here likewise before v. 21. where the interrogation is varied Art thou called being a servant and after this verse which assures us of the continuing the same manner of speaking and so that this latter is by way of interrogation also Secondly That after the first question and the short answer to it Art thou called being a servant care not for it all that followes as far as to this v. 23. is but as in a parenthesis but if thou mayest be free use it rather For he c. and so what here followes v. 23. answers to that by way of parallel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which yet will not be a parallel or answerable to the former question unless as before uncircumcision was opposed to circumcision and the mention of the latter was interrogative as well as of the former so here the being bought with the price be opposed to being called a servant which it cannot be unless it signifie manumission from service and the forme of delivering it interrogative also Lastly 't is apparent that the designe of the whole place is to assure Christians that they are not to expect secular immunityes or privileges by being Christians that their being spiritually redeemed by Christ doth not make them free men that before were servants and this 23. verse is a medium to infer that and the conclusion repeated immediately upon it v. 24. Let every one c. Yet such a medium it would not be but the contrary if speaking still to the person or persons last spoken to v. 21. that is to servants he should here tell them they were bought or redeemed by Christ as the same phrase evidently signifies ch 6. 20. and therefore must not be the servants of men And that he speakes to any other viz. to free men it can no way be collected from any words unless from these v. 23. nor yet can it from these unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie being bought out from humane servitude by some summe of money c. as we know it was ordinary to buy freedome from heathen Masters Therefore in all probability that is it which is here meant and then that is best express'd by forme of interrogation V. 34. There is difference For the right understanding of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will first be necessary to set down out of the Kings MS. a various reading of this whole place which differs much from that which is vulgarly received and seems very probably to be the truer It is thus ver 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that is married careth for the things of the world how he may please his wife and is divided or distracted And the unmarried woman that is the widow and the unmarried virgin careth for the things of the Lord that she may be holy both in body and spirit Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being divided between two the service of God which lies upon him as a Christian and the pleasing his wife which lies upon him as an husband and contrary to this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without distraction v. 35. which belongs to the unmarried Thus the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is punctually answerable signifies ordinarily to divide an inheritance but among the Rabbines in
CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
note on Gal. 2. c. 2. If ye have heard of the dispensation of the grace of God which is given me to you-ward Paraphrase 2. Which you cannot chuse but know if you understand see note on c. 1. f. any thing of my Apostleship my commission to preach and constitute Churches among you Gentiles 3. How that by revelation he made known unto me the mystery as I wrote afore in few words 4. Whereby when ye read ye may understand my knowledge in the mystery of Christ Paraphrase 3 4. To wit that Christ shewed to me by revelation or vision that great secret of sending the Gospel to the Gentiles of which I have said a little already in this Epistle c. 1. 9 c. by which you may discern if you read and consider somewhat of that secret or mystery which I speak of 5. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit Paraphrase 5. Which mystery in the former ages was so farre from being revealed to men that it was generally thought unlawfull to converse or have any thing to doe with the Gentiles till now the contrary hath been revealed as to Peter Act. 10. so particularly to me v. 3. and generally to the Apostles and others that received visions to that purpose and extraordinary gifts for the benefit and use of the Church the gifts of tongues c. on purpose that they might preach to all nations 6. That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the Gospel Paraphrase 6. viz. That the Gentiles were to be taken in with the Jewes into the same inheritance and have part in all the pardon and grace acceptation and reward which is now made over to believers in Christ that they were to be members of Christ and so receive influences from the head as well as the Jewes that they were to partake of all the promises made in Christ and that the preaching of the Gospel to them was to be a means of all this 7. Whereof I was made a minister according to the gift of the grace of God given unto me by the effectual working of his power Paraphrase 7. In which work I have been made use of as an instrument God out of his free grace to me that was a persecutor being thus pleased to employ me and by the gift of tongues and miracles c. fitting me for the discharge of it 8. Unto me who am lesse then the least of all saints is this note a grace given that I should preach among the Gentiles the unsearchable riches of Christ Paraphrase 8. I I say who am the unworthiest person and most unfit for such an office have yet had this dignity this favour this commission vouchsafed to me to make known to the Gentiles this bounty of Christ's toward them in receiving them freely into covenant without those impositions of circumcision c. which were required of the Jewes A thing which could not by any clue or search have been found in the Jewish Law if Christ had not commanded and I and other Apostles received revelation to doe it 9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ Paraphrase 9. And to let all men see what this mystery is which hath so long lain hid in God who as he created all things at first by Jesus Christ so hath now wrought this great work of new creation of regenerating the Gentiles calling them out of their heathen idolatries by Christ also but is now communicated to the world see note on Acts 2. d. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God Paraphrase 10. That by what is now done in the Church the very Angels may now come to know that which before they knew not the great variety of God's wise dispensing of things as in his dealing formerly with the Jewes so now in calling the Gentiles to the light of the truth and knowledge and practice of all Christian virtue 11. According to the eternal purpose which he purposed in Christ Jesus our Lord Paraphrase 11. According to that which he had before-hand decreed in Christ of the several ages of the world to dispose things after that manner that in the last age these worst of men the heathen idolaters should have Christ revealed to them 12. In whom we have boldnesse and accesse with confidence by the faith of him Paraphrase 12. Through whose mediation the Gentiles all that believe have now boldnesse given them and liberty to approach see note on Joh. 7. a. and addresse themselves to God with confidence of reception and acceptation 13. Wherefore I desire that you faint not at my tribulation for you which is your glory Paraphrase 13. And therefore I that am persecuted for this reason peculiarly because I preach to the Gentiles which the Jewes think to be unlawfull and 't is not strange they should when it was a mystery not formerly revealed to the very Angels v. 10. doe desire and pray first for my self as after he prayes for them v. 16. that I be not amated at any thing that befalls me in this cause or I doe beseech you and pray for you that you be not discouraged or stopt or amated see note on Luk. 18. a. in your course upon consideration of the sufferings that have fallen on me for your sakes that is because I converse with and preach to you or assert this dealing of God toward the Gentiles which should be rather matter of glorying or rejoycing to you 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ Paraphrase 14. For this cause I humbly beseech God daily for the sake of his dear son Christ Jesus our Lord 15. Of whom the whole family in heaven and earth is named Paraphrase 15. Through whom it is that the whole world of men Gentiles as well as Jewes see note on Col. 1. c. are now acknowledged and owned by God as children called after his name Christians received into his family upon their receiving of the faith 16. That he would grant you according to the riches of his glory to be strengthned with might by his Spirit in the inner man Paraphrase 16. That according to the abundance of that power by which he hath called you to the faith and wrought in you obedience to it he will also by his Spirit give you to grow in all inward strength and abilities of the soul to perform all holy duties 17. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love Paraphrase 17. That ye may continue constant in the faith of Christ and
God in Christ hath designed to elevate the Christian and wherein in a manner all Christianity doth consist and to which we are engaged by his love to us V. 21. In the church The variety of reading either with or without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes it doubtfull how this verse should be rendred If it be without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it must first be observed that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying sometimes in as in a place and so it may possibly be here in the assembly of Christians for ever signifies also through and by and so it may most probably signifie here and be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Church v. 10. that as there the various wisdome of God was demonstrated by the Church that is by Gods dealing in it so here that various wisdome and mercy of his should be acknowledged with thanksgiving And then though 't is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may adhere to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so be rendred the Church in Christ Jesus that is the Christian Church yet because probably if that were it it would be expressed by repeating the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is 1 Cor. 1. 2. therefore it will be more reasonable to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ as the mediator through whom as we pray Rom. 1. 8. so we give thanks and praise to God also And so the meaning will be All honour and glory be unto God through Jesus Christ by whom these mercies are conveied to us for or by or through the Church that is through those gracious and wise disposals of his that are now wrought by receiving the Gentiles into the Church a thing which is likely to have main influence upon all posterities of the world for ever But if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in as in that antient MS. it is then as that must necessarily connect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church and Christ whether it be rendred and or even so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie in as in a place because that cannot be applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ but must necessarily be rendred by or through and the Church and Christ must be the two means though perhaps those two knit into one by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even whereby this glory is to come in to God and so is ascribed to him thus All glory be to God the Father the wise disposer of all through that which is now done in the Church and or even through what hath been done by Christ in reconciling the Gentiles and bringing them into the same fold with the Jewes making up one Church of both CHAP. IV. 1. I Therefore the prisoner of the Lord beseech you that you walk worthy of the vocation wherewith ye are called Paraphrase 1. I therefore the Apostle that am at this time a prisoner for the cause of Christ ch 3. 1. from whence to this place seems to be one long parenthesis see note on Gal. 2. c. doe exhort you to behave your selves like parsons that have been vouchsafed by God that great mercy of revealing Christ to you in your Gentile state 2. With all lowlinesse and meeknesse with long suffering forbearing one another in love Paraphrase 2. And that must be by the exercise of that Christian charity and those many effects of it 1 Cor. 13. 4 5. a lowly opinion of your selves a mild behaviour toward others a patient bearing opposed to revenging of injuries much more of weaknesses and ignorances 3. Endevouring to keep the unity of the Spirit in the bond of peace Paraphrase 3. Labouring your utmost to preserve that unity in the Church which is kept in the body by being animated by the same Spirit and by being joyned one member friendly and peaceably to another by sinews c. that is unity of charity as the Spirit and of outward communion as the sinews to knit you all together into a peaceable Church loving and living peaceably one with another 4. There is one body and one spirit even as ye are called in one hope of your calling Paraphrase 4. That as ye are one society one body of Christians so ye may have one soul as it were one Spirit of love to animate that body according to that one aime in which you all conspire and to the obtaining of which Christianity gives you all the same pretension and hope viz. eternal life 5. One Lord one faith one baptisme Paraphrase 5. And according as ye have but one master whose commands ye are bound to obey one body of Creed to be believed by all and the same form of initiation the same vow of Baptisme appointed to be administred to all 6. One God and father of all who is above all and through all and in you all Paraphrase 6. And as having all of you the same God which created and now owneth you for his children who overseeth all actions pierceth through all secrets powerfully worketh in you by his gifts and graces 7. But unto every one of us is given grace according to the measure of the gift of Christ Paraphrase 7. But these gifts and capacities and qualifications for the serving of Christ in the Church are not in the same manner and measure given to all but severally and in diverse degrees such as Christ in his several distribution of gifts is pleased to dispense 8. Wherefore he saith When he ascended up on high he led captivity captive and note a gave gifts for men Paraphrase 8. According â—o that of the Psalmist Psal 68. 18. that at his ascension he carried Satan sin and death captive and scattered many several gifts and extraordinary graces by sending the holy Ghost upon his Disciples as Elias did upon Elishah at his ascent 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth Paraphrase 9. And what doth this his ascent to heaven signifie but that he first descended from heaven to these lower parts of the world called the earth or to the Virgins womb to be conceived there in humane flesh which is by the Psalmist also styled being fashioned beneath in the earth Psal 139. 15. see Paulus Fagius on Targum Gen. 37. 36. or else to the grave called The lower parts of the earth Psal 63. 9. 10. He that descended is the same also that ascended up farre above all heavens that he might fill all things Paraphrase 10. And as his descent was on purpose to doe us good to bestow and scatter his graces among us so his ascending again though it were for a time the leaving of us yet it was designed to the sending down the holy Ghost upon the Apostles by that means to supply all our wants to doe what was necessary to be done to
Leontius de sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the heresie of the Manichees which chose the worst things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of each heresie he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it abstains not even from Idolatry nor from any sort not shew or appearance but kind or sort of evil V. 23. Whole spirit and The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the all or whole of you the intire or complete man is here divided into three parts spirit soul and body There seems to be a particular mention of each of these in the creation Gen. 2. 7. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dust of the earth that visible masse the flesh or members that is the body then secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living soul the animal or sensitive faculty common to man with beasts and other sensitive creatures and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul which therefore in the New Testament ordinarily signifies the life Luk. 12. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they require thy soul that is thy life from thee So Matt. 10. 39. and 16. 25 26. and elsewhere See c. 2. 8. Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breath of life the rational faculty capable of divine illumination and so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit or that which was at first breathed into man by God and returns immortal into his hands again And so this may be the full meaning of the words your spirit soul and body that is your rational immortal spirit your sensitive mortal soul and your body the place of residence of both which three make up the whole man the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole of us and so Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three-parted hypostasis of body spirit and soul But there is another notion of the word soul which may possibly make a change in this matter For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul Gen. 23. 8. is by the Chaldee paraphase rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will so it must there signifie for there Abraham communed with them saying If it be your soul we render it mind that is your pleasure your election or choise that is an act of the Will that I should bury my dead out of my sight hear me c. So Ps 27. 12. the soul of my enemies must signifie the pleasure and is rightly rendred the will of my enemies so as they may deal with me as they please and so the same phrase is again used Psal 41 2 So Deut. 21. 14. Thou shalt let her goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to her soul that is her will whither she please or choose to goe that is freely the will being that free faculty which chuses what it pleases and accordingly the Septuagint read there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free to gee whither she will This Thalassius Cent. 2. 27. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul viz. the beginning of Action for such the Will is And that this is the notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul here is the opinion of the most antient writers Origen and Irenaeus as shall anon appear And if it be so then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body must be taken in a more comprehensive latitude so as to contain the senses and sensitive appetites that are seated in the body in the notion that the flesh and the members are opposed to the spirit and the mind Rom. 7. and Gal. 5. And then this will be the division of the man the flesh or body or sensitive carnal appetites on one side and the Spirit or upper soul the rational proposals on the other side and the Will or choice that freely inclines to one or the other of these as it pleaseth For the first of these three the Fathers are wont to set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common people of the soul in Maximus Tyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman-part in Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the child in us in Simplicius on Epictet p. 70. and again p. 296. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower foot-part of the soul by which the soul communicates with the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unreasonable affections generally among the Stoicks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonableness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horse in Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast in Plotinus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body enlivened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beasts and fourfooted creatures of the soul which still allure us to bestial things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of man as man saith Nemesius de Nat. Hom. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of the living creature primarily and consequently of the man in that man is a living creature For the Spirit they set to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading faculty of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intellectual faculty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rider of that horse in Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the paedagogue that modulates the irrational appetite and sets it right to that which is profitable in Simplicius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God in us in Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 2. p. 127. the chief part of the soul the daemon that is given to every one dwelling in the top of the body and raising us from the earth to our kindred in heaven the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masculine part in Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man in others the inward man in Saint Paul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding Mar. 12. 30. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense v. 33. Betwixt these two then as in the middle of them is placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies the will the elective faculty called by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will or choice This Philosophy concerning the parts and division of man Nemesius cites from Plotinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the man is made up of three body soul and mind and he affirmes Apollinarius Bishop of Laodicea to have followed him in it The same we may see in Irenaeus l. 5. c. 9. together with the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole of you which we have given Sunt saith he tria ex quibus perfectus homo constat Carne animâ spiritu There are three things of which the entire perfect man consists flesh soul spirit And again anima est quidem inter haec duo aliquando subsequens spiritum elevatur ab eo aliquando autem consentiens carni decidit in terrenas concupiscentias The soul is betwixt the flesh and spirit and sometimes following the spirit is elevated by it sometimes consenting to the flâ—sh fals into earthly concupiscences So Origen l. 1.
sup Epist ad Rom. Triplex hominis portio Corpus seu caro infima nostri pars cui per genitalem culpam legem â—uscripsit peccati serpens ille vererator quáque ad tâ—rpia provocamur ac victi diabolo nectimur Spiritus quo divinae Naturae similitudinem exprimimus in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito h. e. spiritu suo hoc Deo conglutinamur unúmque cum Deo reddimur Porrò tertia inter ea media Anima quae velut in factiosa republica non potest non alterutri partium accedere hinc atque hinc sollicitatur liberum habet utrò velit inclinare si carni renunâ—ians ad spiritûs partes sese induxerit fiet ipsa spiritalis sin ad carnis cupiditates semet abjecerit degenerabit ipsa in corpus There are three parts of a man the Body or flâ—sh the lowest part of a man on which the Serpent by original sin inscribed the law of sin and by which we are tempted to filthy things and as oft as we are overcome by the temptation are joyned fast to the devil the Spirit by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest with his own hand or spirit by this we are joyned fast to God and are made one with him then the Soul which is the middle betwixt these two which as in a factious commonwealth cannot but joyn with one or other of the former parties being solicited this way and that and having liberty to which it will joyn If it renounce the flesh and joyn with the spirit it will it self become spiritual but if it cast it self down to the desires of the flesh it will it self degenerate into the body All most distinctly and largely to the same purpose when the Soul or Will thus consents to the body or flesh then lust is said to conceive bring forth sin Jam. 1. 15 Thus the flesh or lower soul like the harlot solicites the Will the middle faculty of the man to impure unlawfull embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invites aitract it with somepleasant baite 〈…〉 it hath obtained is consent by this means it conceives sin which when by some degrees it is grown to perfection proceeds from consent to act from conception to birth from act to delight from delight to frequent iteration thence to habit from habit to obduration and at last it self is able to bring forth again it brings forth death with which agrees that of the Poer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is sin in the field is death in the harvest And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust blossomes and fructifies sin from whence comes a lamentable harvest So again when the Spirit gets the consent and the embraces the fruits of the spirit follow also And so Thalassius having compared the Will under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul or beginning of action to a woman addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which when the mind joynes it brings forth vertue To this is referred the spirits lusting against the flesh and the flesh against the spirit and many the like passages of the New Testament and in Julian Or. 4. p. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double nature that is at strife mingled together viz. soul and body one divine the other dark and black from whence saith he rises the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife dissension in man THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE THESSALONIANS THis second Epistle seems to have been written not many months after the former about the 51. of Christ whilst the Apostle yet remained at Corinth or was removed to Athens perhaps For having in the former express'd his intentions and desire to visit them again in Macedonia 1 Thess 3. 10 11. it no where appears that he did find an opportunity to doe so and then it is not improbable that being by the interveniency of affairs and perhaps of dangers hindred from making good his resolution he should thus hasten to send this Epistle to supply that defect to confirm their minds and to correct an errour which he saw they were in concerning that coming of Christ mentioned in the former Epistle c. 2. 16. and 5. 3. for the acting revenge upon his enemies the Jews which they either from the words of his Epistle see ch 2. 2. note c. or by some other means had perswaded themselves would come more speedily that in truth it was likely to come The ill consequence of this mistake the Apostle foresaw viz. that if they depended on it as instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should find their hopes of immediate deliverance which was to attend it frustrated this would be sure to shake their faith and their constancy And therefore discerning their error he thought it necessary to rectifie it by mentioning to them some things which were necessarily to be precedent to it and reminding them that this was exactly according to what he had told them when was among them And this is visibly the summe of the two first chapters the third being enlarged occasionally to some particulars CHAP. 1. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians in God our father and the Lord Jesus Christ 2. Grace be unto you and peace from God our father and the Lord Jesus Christ 3. We are bound to thank God alwaies for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all toward each other abounde h. Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you by the help of which it is that your adherence to the Christian faith grows every day more constant for all your persecutions ch 2. 14. and so also your mutual love and charity unity and amity one toward another without any breach or schisme among you 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure Paraphrase 4. And accordingly we expresse our joy by boasting of you to other Churches of Christians that you have with great patience enduied fore persecutions and yet continued firm and constant in all 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the note a kingdome of God for which ye also suffer Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence and dispensations of the things of this world when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ and so to the making
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
c. and chap. 40. 17. it is rendred bountifulnesse Thus in Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. l. 2. c. 7. when any man relieves him that wants not that he himself may gain any thing by it but only that the other may Where the Anonymous Scholiast expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace that is gift and so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wish you may suffer no ill for this mercy to me but that you may be rewarded for your Charity where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clearly interpreted by almes or mercy So 2 Cor. 8. 1 4. 'tis clearly used for a gift or liberal beneficence to the poor Thus in this Epistle c. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold grace of God is God's liberality of divers kinds particularly the wealth that he hath given to men as to stewards to distribute to them that stand in need of it and at the beginning of the verse it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man as he hath received wealth or any other such gift of God So the grace of God so often mentioned is the mercy and gift of God as in the Benedictions The grace of our Lord Jesus Christ all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's love and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication after it So Joh. 1. 16 we have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace mercy liberal effusion of goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of and in proportion to his great goodnesse and mercy and abundant charity to us mentioned before v. 14. and after v. 17 where the grace of Christ is set opposite to the strictnesse of the Law which hath nothing of mercy in it Agreeable to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies an act of this mercy in God that is a gift is the use of it in this place where the husbands are commanded todistribute to their wives all things that they stand in need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as copartners of the gift of life that is the wife and the husband are joined together in receiving from God that largesse of his whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies life it self as we know it was in the Creation God equally distributed this gift of life to them or as it notes the comforts and necessaries of life the wife as well as the husband hath right of inheritance from God to all the good things of this life as having equally dominion given to them both over the fish and fowle and beasts and hearbs and trees Gen. 1. 28. all which are given them for meat v. 29. V. 19. Spirits in prison For the explicating of this very obscure place the best rise will be that which S. Hierome on Isaiah hath suggested to us by looking on the words of God to Noah concerning the sins of the old world and his judgments designed against them Gen. 6. 3. where considering Noah as a prophet and preacher of repentance to the old world it will not be strange if the expression be prophetical and figurative The Hebrew hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the ordinary English render My spirit shall not alwaies strive with man the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Spirit shall not abide in these men perhaps reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lodge or abide The English render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disceptavit judicio contendit to contend or goe to law but the word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a sheath 1 Chron. 21. 27. and is used for a body Dan. 7. 15. my spirit in the midst of my body as being the sheath or receptacle of the soul and so the writers of the Talmud ordinarily use it and Tertullian De resurrect Caro vagina afflatûs Dei Flesh is the sheath of the breath of God no doubt referring to this place and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred shall not abide as a sword c. in a sheath For the removing all improbablenesse of thus reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pernoctabit and taking it in the notion of abiding or continuing in flesh and not of striving as the Interlinear and our English render it and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed would require to be rendred I shall onely adde two things first That the antient Interpreters with one accord agree in the sense of abiding or inhabiting The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This evil generation shall not alwaies remain before me the Syriack and Arabick My spirit shall not dwell in man for ever the LXXII as we said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not abide and so the Latine non permanebit shall not abide This is a strong argument that they who when they meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uniformly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by words of judging yet rendring this in so distant a manner did not read that word or in that sense but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Copies have it in a notion of abiding or being in another And although the Scripture of the Old Testament give us no farther insight into this word then that once we finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a sheath of a sword once for a body of a men yet by these so distant notions of it we have reason to suppose that there was some original comprehensive notion of it belonging to more or else it could not have been applied in the Chronicles and in Daniel to these two so distant particulars A sheath and a body differ much the one from the other yet agree in this that as one is the repository or abiding-place of the sword into which it is put so the other is of the soul and from this agreement no doubt it is that they are expressed by the same word And then it would be very strange if that word thus common to them should not natively signifie that wherein they thus agree viz. abiding or being put in or kept in or confined to such a place or some such thing 'T is evident that many Hebrew words are of a farre greater latitude of signification and comprehensivenesse then we can by the use of them in the Bible which is but a volume of a narrow compasse discerne or conjecture as appears especially by the use of them in Arabick books which language is certainly but a dialect derived from the Hebrew And therefore it is not unreasonable on the grounds premised and those more then obscure indications in the Bible which we have of it that this should be the native meaning of the Verb though in other places of the Bible we doe not exactly
meet with it The second thing is that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not the reading nor by the LXXII and the other interpreters believed to be so yet 't is so ordinary for words of affinity in sound or writing to have a nearnesse of signification that these Interpreters which did not alwaies render literally but oft by way of Paraphrase might probably enough have an eye to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for abiding and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remain or abide for which in this matter Saint James useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sojourne or abide as in an Inne for a night Jam. 4. 5. for after this manner of liberty it is that the Jerusalem Targum on this verse evidently takes in both the interpretations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter sense from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge their Paraphrase thus begins Non adjudicabuntur generationes que futurae sunt post generationem in diluvio perditioni vastationi aut deletioni universali The generations which shall be after the generation of the flood shall not be adjudged to an universal perdition vastation or blotting out A truth indeed secured by Gods promises at large chap. 8. 21. and 9. 11. but no way pertinent to this place where the Deluge it self is threatned Onely on occasion of the affiâ—â—ity in sound and writing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not judging here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this part of the Paraphrase though aliene to the place seems to be begotten But then for the former as the words are undoubtedly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Paraphrase proceeds in relation to them Annon spiritum meum filiis hominum indidi Have I not put my spirit into the sonnes of men an evident proof of their understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion of putting one thing into another which consequently may be resolved to be the general acception of the active Verb and then that which is so put doth abide in it as in a repositorie of some sort or other such is a sheath to a sword a prison to him that is put into it a cabinet to that which is laid up in it the body to the soul as long as the man lives As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit or breath that sure is that breath breathed by God into man Gen. 2. 7. by which he became a living soul see Jam. 4. a. Spiritum meum filiis hominum indidi I have given my breath or spirit afflatus Dei in Tertullian to the sons of men saith the Hierusalem Targum there according to that of Seneca Ep. 66. Ratio nihil aliud est quà m in corpus humanum pars Divini spiritûs mersa Reason is nothing else but a particle of the Divine spirit immersed in a man's body and so in the Poet is a man's soul called divinae particula aurae a particle of the divine breath or spirit From hence the meaning of those words is clear My spirit shall no longer be shâ—athed in man that is the souls which I have breathed or given to men the sons of Adam and which are sheathed in them imprisoned detained unprofitably shall no longer continue or abide in them so saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit shall not alwaies abide among these men is in stead of I will not suffer them to live any longer and this as a figurative obscure expression is twice afterward set down more clearly the Lord said I will destroy man whom I have created from the face of the earth v. 7. and the end of all flesh is come before me and I will destroy them from the earth v. 13. It must here be farther observed that in the latter part of that third verse is added first the reason of that sentence of God secondly the space in his long-sufferance designed before which was past it should not be executed The former in these words For that he also is flesh that is extremely given to the satisfying of the flesh that Age being a most carnal and abominable Age used ordinarily by the Jewes under the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age of the deluge for an example of all impiety and that I suppose here meant also by the earth was corrupt before God ver 11 and 12. the corruption there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles signifying all manner of unnatural lust and villanie And for the latter it is evident that they were allowed six-score years to repent in and avert the judgment and that Noah was sent to preach repentance to them by denouncing the judgment and building the Ark. Ecce dedi ut resipiscentiam agerent Behold I have given them that space that they might repent saith the Hierusalem Targum And accordingly this Age is ordinarily and by way of Proverb used by the Jewes as an evidence and example of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his patience and long-suffering to sinner's before he comes to punish them And when the judgment came upon that world of ungodly men yet a remnant was delivered Noah and his family in the Ark from perishing in the waters By this explication of that verse in Genesis as it already appears how perfect a parallel that was of God's dealing with the Jewes giving them time to repent delivering all that did repent and destroying the whole nation besides so it is evident that from thence this verse of S. Peter's may be interpreted For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirits in the prison or custodie or sheath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying any kind of receptacle Rev. 18. 2. are those souls of men that lay so sheathed so uselesse and unprofitable in their bodies immersed so deep in carnality as not to perform any service to God who inspired and placed them there and 't is elsewhere a figurative speech to express wicked men who are called prisoners in prison that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 42. 7. and ch 49. 9. and bound in prison Isa 61. 1. they the thoughts of whose hearts were evil continually v. 5. To these Christ that is God eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached in or by that Spirit by which he was now raised from the dead where first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is used not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God according to the generall opinion of the antient Fathers of the Church that he which of old appeared to the Patriarchs was not the first but the second person in the Trinity Christ the Sonne not God the Father and that those appearances of his were praeludia incarnationis prelusory and preparative to his taking our flesh upon him And accordingly those verses of the Sibylline Oracle which introduce God speaking to Noah about the Ark and setting down the speakers names by Numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
done and so likewise his continuing to communicate his influences to us as to disciples he is wont that we are like him in this special grace of charity the quality that is so remarkable in him And so this is very remote from the Enthusiast's pretensions § 14. One especial reserve there is still behinde from 1 John 2. 20. Ye have an unction from the holy One and ye know all things and v. 27. in words not much varied and to the same sense The anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you remain in him still or as we read ye shall abide in him That the full meaning of the Unction's teaching or having taught them all things is their having been instructed by those on whom the holy Ghost which was to teach them all things had descended and confirmed by the gift of miracles abiding at that time in their Churches hath been shewed at large Note on Act. 10. d. and that takes away all the Pretenders title from this place But beside this it is evident by the Context what it was that this Unction was said to teach them viz. that Jesus was the Christ contrary to the Gnostick hereticks v. 18. which denyed it and are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists They saith he v. 19. went out from us these hereticks that denyed Jesus to be Christ But ye have an unction c. and ye know all things the all things here being according to the ordinary Scripture-style to be interpreted only of all those things which are there spoken of Ye have certain and infallible evidences that Jesus is the Christ From whence he immediately concludes again that they that have denyed this are lyars and Antichrists v. 22. and puts them in minde of that which had first been taught them and sufficiently evidenced unto them from the beginning of the Gospels being preached unto them v. 24. in opposition to these false doctrines which had since been infused amongst them v. 26. to whom again he opposeth the unction v. 27. And so still here is nothing in the least degree favourable to the pretensions of the Enthusiast § 15. Some other places I find to be mention'd which are yet farther removed from this matter for which they are pretended as Gal. 3. 14. that we might receive the promise of the Spirit through faith What is meant there by the promise of the Spirit that is the Spirit promised his disciples by Christ at his parting from the world appears at the beginning of that chap. v. 2 3. viz. the powers of working Miracles c. and so 't is interpreted v. 5. He therefore that ministreth to you the Spirit worketh miracles among you And this may fitly be said to be received through faith both as that is opposed to the Mosaical oeconomie under which there were not then those powers in the Church of the Jews as it is said v. 2. Received ye the Spirit by the works of the Law or by the hearing of faith and according to Christs promise to believers These signs shall follow them that believe in my name they shall cast out devils c. Mar. 16. 17. And so this place belonging to those miraculous operations of the Spirit in those times usefull for the erecting of a Church can no more be applicable to believers in these times then the speaking of Tongues and gifts of Healing c. which are not imagined by these Pretenders to belong to them by force of this place § 16. Somewhat different from this is that other of Ephes 1. 17. and parallel to that Col. 1. 9. that the Father of glory would give you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightned c. In this place there is little of difficulty save that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not rightly interpreted in the knowledge of him whereas it should be to the acknowledgment of him as the end of the wisdome and revelation not the matter of it That it is so appears by the following words The eyes of your understanding being enlightned that ye may know Where as the enlightning of their understandings is answerable to the Spirit of wisdome and revelation so the phrase that ye may know is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is ordinarly used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to not in the knowing or acknowledging of him Which being premised the plain meaning of the words is that the Apostle having heard of the Ephesians proficiency in the faith of Christ praies that they may come to farther growth yet even to all abundance of all sorts of Christian knowledge understanding the highest spiritual truths called wisdome and interpreting of Prophecies of the Old Testament called Revelation and both these as extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts at that time and so called the Spirit of wisdome and revelation and this for this end that Christ might be fully discern'd and the truth of his doctrine acknowledged by this means in the same manner as ch 4. 11. it is said of Christ that he gave some Apostles some Prophets some Evangelists some Pastors and teachers each of these furnished with extraordinary gifts such as here are named for the building of the body of Christ that is his Church untill we come to the unity of the faith and acknowledment of the Son of God that ye be no more tost c. All which shews the high extraordinary waies that were then afforded by God by the descent of the Spirit for the building of a Church and confirming the faith of weaklings against the invasion of hereticks which fell off and denied Christ and were here by the Apostle pray'd for to the Church of the Ephesians but cannot be extended as a promise to the Enthusiast now that such gifts shall be or are afforded him § 17. Beside these of the New Testament other places are produced out of the Old as from Psal 25. 9. The meek will he teach his way and v. 12. What man is he that feareth the Lord him shall he teach in the way that he shall chuse and v. 14. The secret of the Lord is with them that fear him and he will shew them his covenant But all these belong to a matter very distant from what the Enthusiast pretends viz. the benefit and advantage that accrues to all those that sincerely and diligently observe the laws of God The meek v. 9. are certainly the obedient and so the man that feareth the Lord v. 12 14. and for the promises that belong to such they are all to the same purpose under several expressions God will teach them his way and teach them in the way that
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 41. 15. which the Greek renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Isa 28. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the threshing instrument and the cart wheel and one of these the oxen draw over it so at once with their feet treading out the corn and with these breaking the straw into small parts which is the ordinary food for their cattell all the year This they take away and put up in bags As for the Châ—ffe the wind drives that away as 't is Psal 1. 4. and Job 21. 18. and Isa 41. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt winnow them and the wind shall take them Only in case of the winds turning when they fear that it will bring all the chaffe back again upon the floor they put fire to it at the wind-side and that creeps on and never gives over till it hath consumed all the chaffe and so is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a fire never quenchable till it have done its work To this description of their practise many places in the old Testament agree The threshing the mountains Isa 41. 15. referres to the custome of Threshing-floors in such eminent places and so setting the hills as chaffe winnowing or dispersing them as chaffe upon a hill and the wind carrying them away v. 16. So Jer. 4. 11. a drie wind of the high places in the wildernesse not to winnow nor to cleanse even a full wind from those places c. a full wind in stead of Winnowing or cleansing the Wheat from the Chaste carrying all away So Prov. 20. 21. 't is said of the wise King that he scattereth the wicked and bringeth the wheel over them scatters them as he that Winnows and that he may doe so brings first upon them the Wheel or Threshing instrument The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheel that we had even now in Isa 28. 27. joyned with the threshing instrument And Psal 83. 13. O my God make them like a wheel and as the stubble before the wind both parts referre to this custome also make them as a Threshing wheel is wont to make the Corn driving one part from another and then the wind comes and drives away the stubble and chaffe and then follows as the flames consume the mountains that is set the Chaffe on the mountains on fire and burn it lick it quite up persecute them so with thy tempest c. so Isa 5. 44. as the fire consumeth the stubble and the flame devoureth the chaffe According to this notion of Winnowing and Burning the chaffe this verse accords with the generall matter of John Baptist's preaching viz. Christ's rich promises of all merciful reception and preservation to those that shall repent and receive the Gospel and threatning of all judgements upon the impenitent Jewes formerly express'd by the kingdome of God approaching and again by the axe laid to the root of the tree ready to hew it down and that attended with casting into the fire as here the chaffe is with burning with fire unquenchable And so it was fulfill'd on the Jewes even in this life as it was oft foretold the godly true Penitents that received Christ through these tribulations were preserved when the rest that could not bear or hold out the tryall all that the wind of temptation false doctrine c. carried away were generally destroyed the corn laid up in a garner and the chaffe devoured with the fire V. 16. Like a dove That the Spirit came upon Christ in the body or shape of a Dove cannot I think be concluded from this place nor from the parallel Mar. 1. 10. but only that the Spirit descended and came or lighted on him as a Dove uses to doe on any thing first hovering and over shadowing it And whereas 't is added by Saint Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that will be best rendred in or with a bodily appearance and joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Spirit descended so as might be and was really seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matthew and Marke he saw him descend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a dove i. e. as a Dove visibly descends and lights on any thing or in a manner somewhat resembling a dove so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as Acts 2. 3. the divided tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were of fire doth not denote them to be of fire at least to have the effects of fire burning c. but either in the colour or form like that of fire not defining any shape wherein the Holy Ghost appeared That the Holy Ghost both here and in other places did Visibly appear there is no doubt That he did in the case of Mary at the time of her Conception of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come upon her and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overshadow her is affirmed Luke 1. 35. and that is perfectly agreeable here to this of descending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dove uses to doe when it comes down and visibly lights on any thing Nay other glorious appearances of God are express'd in other places in the same manner as when the bright cloud i. e. an appearance of shining light as broad as a cloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 17. 5. thus hovered over or overshadow'd them So again Mark 9. 7. Luke 9. 34. and accordingly in the Tabernacle were the Cherubims of glory those officers or ministers of this appearance of God overshadowing or hovering over the propitiatory or covering of the Arke Heb. 9. 5. And so 2 Peter 1. 17. This Voice at this time deliver'd This is my beloved son c. is said to have come from the magnificent glory gloria majestaticae praesentiae the glory of the majestatick presence so frequent in the Targum i. e. from this Cloud where the Angels were and wherein Elias and Moses appeared and so in the third verse of that chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory seems to denote the appearing of the Holy Ghost as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtue or power Christ's aftermiracles In the like manner as we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power in other places and as learned men in rendring the Jewish writers interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods inhabiting or appearing among us ordinarily rendred glory by Spiritus sanctus the holy Ghost But by all this there is no more express'd but only the Manner of this appearance or how he visibly was seen or appeared to descend but for the Shape wherein the Holy Ghost appeared here is yet nothing express'd That which seemeth most probable is this That the holy Ghost took not on him here any bodily Shape but yet appeared to be Present as God is said to be Present in any place in the old Testament i. e. by the appearance of Angels which being the Courtiers of heaven where they appear
to Caesar see Mar. 12. Note a. V. 20. Superscription The tribute-money or denarius that was to be paid to Caesar by way of tribute had on it saith Occo the picture or image of Caesar and in it these letters written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caesar Augustus such a year after the taking of Judea This latter no question is that which is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscription or superscription of the coine from whence Christ concludes Caesars right by title of Conquest to require tribute of the Jews V. 31. Resurrection The argument against the living of souls now after death and before the Resurrection which is taken by some see Brevis disquisitio from this place of Mat. 22. 31 32. lyes thus Christ proves the resurrection of the dead v. 31. by this Argument God saith he is the God of Abraham c. long after Abrahams death and God is not the God of the dead but of the living which proof being put into forme must lye thus Abrahams body shall rise and likewise Isaacs and Jacobs therefore the bodies of the dead shall rise The Antecedent is proved thus Abraham shall live again now he is dead therefore his body shall rise That Antecedent thus God is the God of Abraham now he is dead therefore Abraham shall live again now he is dead If this Antecedent were denyed then the plain words of Scripture were denyed and therefore the argument or consequence must be denyed or nothing And that will thus be proved God is not the God of the dead who are so dead that they shall never live again therefore it being granted that God is the God of Abraham since the time of his death it must follow that though he be now dead he shall live again Christs argument being supposed thus to proceed might readily have been answered by them that deny the resurrection of the body in case the continued life or not dying of the soul were granted For they might reply thus Abrahams soul lives all this while since his death and therefore Gods being the God of Abraham granting him to be the God of none but the living doth not conclude that Abrahams body shall rise For he who lives in soul may be saâ—d to be living though his body never rise Now because ' its certain that Christs argument was a good argument concluding unanswerably what he meant to prove therefore the not dying of souls on concession of which the refutation of Christs argument is or may be grounded is not to be thought a truth To this objection against the immortality of souls from this manner of Christs arguing against the Sadducees the answer might be easie enough by remembring the disputers that the Sadducees with whom Christ disputed are not supposed to grant the immortality of the soul any more then the rising of the body and therefore this argument of Christs though it would not hold against him that did acknowledge the immortality and continued life of the soul without ever having the body united to it would yet be a good argument ad homines against the Sadducees and that were sufficient to salve the matter Or secondly that the resurrection of the Body is a necessary consequent to the life of the Soul and that the proving that the Soul lives after death is therefore used by Christ as an argument sufficient to inferre that the body shall certainly revive also But this is not all They that make use of this arguing of Christ to favour their opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do mistake the thing that Christ went about to prove against the Sadducees For it being certain that the Sadducees denyed all other life beyond this that here men live in the flesh affirming that there is no spirit no soul of man subsisting after death and in consequence to that that the body after death rots never to rise again 't is as certain that Christ here confronted his argument out of the Law which was the only Scripture which those Sadducees acknowledged against this whole doctrine of the Sadducees not only against one part of it the resurrection of the Body and by that testimony of the Law which they could not deny demonstrated to them that there was another life after this Of this whole matter not only of that which concerned the Body 't is cleer that the Sadducees question and objection of the wife that had seven husbands proceeded concluding as farre as it did conclude but being indeed a very weak ridiculous argument against all future being for if the death of the Husband voyded the relation between him and his Wife as 't is certain it did and he and she live together again any way after this life the Sadducee thinkes that relation must revive also and upon that his argument proceeds and doth so as well that is equally or no worse on supposition of another life of spirits as of bodies spiritualized also For if there were those relations of Husband and Wife in heaven they would sure be there before the resurrection of bodies as well as after unlesse the Sadducees beleived Christs doctrine to be that procreation and the like which could not be done without bodies continued in heaven as here on earth which it no way appears that they did or that that was the thing here particularly opposed by them The only matter of difficulty now remaining is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the Sadducees ask v. 23. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ undertakes to demonstrate v. 31. doth not peculiarly signifie the resurrection of the Body To which I answer positively that it doth not but denotes another life besides this and after this a continuing or being kept alive by God after departure out of this life As that which is call'd Rom. 9. 17. raising up and in Luke the phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that there is in the Hebrew from whence 't is cited Exod. 9. 16. to make to stand and is rendred by the Septuagint keeping alive or safe And the literall notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes no farther for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is standing or subsisting and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition signifies re or again so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the resubsistence or second state of men that after this life consisting first of the immortality and continuance of the soule in state of separation and at length in the reunion of the body to it whereby it becomes perfect 'T is true it sometimes signifies the resurrection of the Body distinctly but that is when 't is joyned with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the body or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the dead in the neuter as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cadavera or dead bodies or when without any of these the context of the Author doth appear to restrain it
there shall be a performance of those things which were told her from the Lord. Paraphrase 45. Thy beliefe v. 38 of that message which the Angel delivered unto thee from God v. 28. and 36. shall never be repented of by thee for it shall certainly be performed in every particular exactly 46. And Mary said My soul doth magnifie the Lord 47. And my spirit hath rejoiced in God my â—aviour Paraphrase 46 47. Upon this Mary also brake out into a divine hymne of thanksgiving to God saying All the faculties of my soule my affections and my rationall faculty have all reason to blesse and praise the name of God 48. For he hath regarded the low estate of his hand-maiden for behold from henceforth all generations shall call me blessed Paraphrase 48. For he hath done an honour the greatest that was ever done to any to me the unworthiest of all his servants In which respect all posterities shall look upon me as the happiest person the most highly dignified by God of any 49. For he that is mighty hath done to me great things and holy is his name Paraphrase 49. For the omnipotent God of heaven hath honoured me above imagination his name be blessed for it 50. And his mercy is on them that fear him from generation to generation Paraphrase 50. And his mercy and gracious acceptance and abundant kindnesse is to those that serve and obey him humbly from time to time to all eternity 51. He hath shewed strength with his arm he hath scattered the proud in the imagination of their hearts Paraphrase 51. Whereas the proud and great designers of the world are so farre from being favoured that they are opposed and confounded by him 52. He hath put down the mighty from their seates and exalted them of low degree Paraphrase 52. Nothing is more ordinary with him then to debase the lofty Atheist and to advance the humble person though of never so low degree 53. He hath filled the hungry with good things and the rich he hath sent empty away Paraphrase 53. The poor that calls to him is replenisht by him and the rich man that trusts in his wealth is often brought to beggery 54. He hath holpen his servant Israel in remembrance of his mercy 55. As he spake to our fathers to Abraham and to his seed for ever Paraphrase 54 55. He hath now perform'd his promise to Abraham and to his seed hath exhibited to them the Jewes and all the believing world that great promised mercy and so made a provision for them which shall never fail sent the Messias the Saviour of the world so long expected a mercy that shall never be taken away from us 56. And Mary abode with her about three moneths and returned to her own house 57. Now Elizabeths full time came that she should be delivered and she brought forth a son 58. And her neighbours and her cousins heard how the Lord had shewn great mercy upon her and they rejoiced with her Paraphrase 58. God had shewn a miracle of mercy to her in giving her a child thus in her old age and when she had been barren so long 59. And it came to passe that on the eight day they came to circumcise the child and they called him Zacharias after the name of his father Paraphrase 59. on the eighth day whereon it was the custome to circumcise children and to give them names the kindred and neighbours met to that purpose and they intended to call him by his fathers name Zachary 60. And his mother answered and said Not so but he shall be called John Paraphrase 60. and Elizabeth being also inspired by God v. 41. and having by that means received knowledge of the name appointed by God and not from her husband who was now dumb and so had been ever since the Angel spake to him v. 22. see Titus Bâ—strensis p. 771. B. 61. And they said unto her There is none of thy kindred that is called by this name 62. And they made signes to his father how he would have him called 63. And he asked for a writing table and wrote saying His name is John and they marvailed all 64. And his mouth was opened immediatly and his tongue loosed and he spake and praised God Paraphrase 64. and his tongue restored to him as before 65. And fear came on all that dwelt round about them and all these sayings were noised abroad throughout all the hill-countrey of Judaea Paraphrase 65. And great astonishment and reverence 66. And all they that heard them laid them up in their hearts saying What manner of child shall this be and the hand of the Lord was with him Paraphrase 66. Certainly this child will prove some notable person And God in a speciall manner was present to him to assist and prosper him 67. And his father Zacharias was filled with the holy Ghost and note n prophecyed saying Paraphrase 67. And Zachary by especiall motion of the Spirit of God coming on him sung this hymne 68. Blessed be the Lord God of Israel for he hath visited and redeemed his people Paraphrase 68. hath performed his promise often mentioned see Gen. 21. 1. and 50. 24. Exod. 3. 16. and 4. 31. of visiting and bringing Israel out of Aegypt in this spirituall as formerly he did by way of temporall deliverance and by the Christ the Messias now to be born hath 69. And hath raised up an note o horne of salvation for us in the house of his servant David Paraphrase 69. a King a Ruler and eminent deliverer for his people and although the kingdome be not a secular one yet is he to be borne of Davids family 70. As he spake by the mouth of his holy prophets which have been since note p the world began 71. That we should be saved from our enemies and from the hands of all that hate us 72. To performe the mercy promised to our fathers and to remember his holy covenant Paraphrase 72. the promises made to our fathers wherein not only they but especially their seed was concerned Gen. 22. 16. 73. The oath which he sware to our father Abraham 74. That he would note q grant unto us that we being delivered out of the hands of our enemies might serve him note r without fear 75. In holinesse and righteousnesse before him all the days of our life Paraphrase 74 75. give us power ability grace that we being secured and rescued from danger of enemies might obey and attend him in a sincere performance of all duties toward God and man and cheerfully and constantly persevere therein 76. And thou child shalt be called the Prophet of the highest for thou shalt go before the face of the Lord to prepare his wayes Paraphrase 76. And this John shall be a prophet of God foretelling judgments on the nations if they repent not speedily or rather of an higher ranke pointing out Christ see Mat. 11. note d. and as his forerunner by the preaching of
when the eighth day was come wherein 't was the law and custome for children to be circumcised and named he was circumcised and his name imposed on him which was Jesus according as he had been 22. And when the dayes of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord Paraphrase 22. they brought him as their first-born to present him to the Priest and then to redeem him as Num. 18. 15. is appointed 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord. Paraphrase 23. According to that law given to the Jews that as the first-born male of other creatures so the first-born son in remembrance of Gods slaying all the first born of the Aegyptians to deliver them should be consecrated to God Exod. 13. 3. and since the Levites were by God taken in stead of the first-born it is to be redeemed Num. 3. 12. 46. 24. And to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons Paraphrase 24. And then for her own purification after child-birth Lev. 12. 6. to offer her pair of turtles being not able to offer a lamb which is an argument that the Magi had not yet brought their presents Mat 2. 11. according to the commandement of God that he which is not able to bring a lâ—mb shall bring a pair of turtles c. Lev. 12. 8. 25. And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him Paraphrase 25. an upright and godly man looking for and expecting the coming of the Messias see v. 38. whether in a spiritual onely or as most expected in a temporal kingdom to restore their liberty to the Jews 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord's Christ Paraphrase 26. And he had received revelation from the holy Ghost that before he died the Messias should come and he should see him 27. And he came by the Spirit into the Temple and the parents brought in the child Jesus to do for him after the custome of the Law Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit into the Temple and when Joseph and Mary brought in Jesus to perform those things which were according to the law usual to be done 28. Then took he him up in his armes and blessed God and said Paraphrase 28. recited this hymne 29. Lord now lettest thou thy servant depart in peace according to thy word Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die 30. For mine eyes have seen thy salvation Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias 31. Which thou hast prepared before the face of all people Paraphrase 31. Whom thou hast so long promised and at last exhibited in the sight of all the congregation 32. A light to lighten the Gentiles and the glory of thy people Israel Paraphrase 32. A light afforded to the Gentile world Isa 49. 6. to reveal to them Gods righteousnesse or the way of living which will be acceptable to God Psal 116. 18. and after he hath reformed the religion of the Jews taught them the substantial in stead of the Ceremonial observances to bring the Gentiles to the receiving of that religion and so to bring much glory and honour to that nation to those at least thaâ— do receive him or in case they will do so 33. And Joseph and his mother marvailed at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Paraphrase 34. is appointed by God to be a means of bringing punishment and ruine upon all obdurate impenitents and on the other side to redeem restore recover those that will be wrought on by him throughout all this people and he shall be vehemently opposed so holy and severe in his precepts and practise that he shall be a butt or sign such as are mention'd Isa 8. 18. a mark for all obdurate sinners to set themselves against 35. Yes a note f sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed Paraphrase 35. And that opposition shall bring upon thee either death it self or some sore affliction that the machinations and designes of men see note on Mat. 15. e. which are now kept secret may come forth and be discovered by their dealings with him by the judgments which they passe upon him some receiving him as the Messias others not See note on Rom. 8. f. 36. And there was one Anna a prophetesse the daughter of Phanuel of the tribe of Aser she was of a great age and had lived with an husband seven years from her virginity Paraphrase 36. very old and had lived in the matrimonial estate but seven years unto which she came a pure virgin 37. And she was a widow of about fourscore and four years which departed not from the Temple but note g served God with fastings and prayers night and day Paraphrase 37. And being now a widow of about 84 years old she constantly frequented the Temple see note on Act. 1. d. and performed all acts of piety praying and fasting constantly at the prescribed and accustomed seasons of performing those duties fasting twice a week see c. 18. 12. and observing the dayly houres of prayer 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Paraphrase 38. sang an hymne to him and expresly affirmed him to be the Messias and this she did to all those in Jerusalem which expected the coming of the Messias See v. 25. 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth Paraphrase 39. they returned to Bethlehem and there continued till they were warned to remove into Aegypt Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee Mat. 2. 23. 40. And the child grew and waxed strong in spirit filled with wisdome and the grace of God was upon him Paraphrase 40. And Jesus grew in stature of body and faculties of mind his divine Spirit assisting and strengthning his natural faculties and was indued with great wisdome through the grace and power of Gods Spirit upon him 41. Now his parents went to Jerusalem every year at the feast of the Passeover 42. And when he was twelve years old they went
performed as free-will offerings and so divided themselves from the rest of the profane world which did not as they did nay from the Haesidoei themselves who performed as much as they but did not think themselves or others obliged by law to doe so and therefore were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate or divided from other men and by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sect that required the most exact performances of any By this it appears that these were not any order or sort of men setled by law which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rulers over them but only a sect of which some of all orders of men were and indeed a prevailing sect taken up by most of the chief men of the nation the Elders in the great councel or Sanhedrim in Jerusalem and the Rulers in the Consistories in other cities which therefore are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and those rulers Pharisees one of whom is here spoken of and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the rulers that were Pharisees V. 18. With one consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the Syriack adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the feminine numeral which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one And there is little question but S. Luke so rendred that Syriack word Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one literally with this phrase and consequently 't is best rendred presently See our learned Mr. Fuller in his Miscellanies V. 35. Land The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be guess'd first by that saying of Mat. 5. 13. You are the Salt of the earth that is the persons by whom the whole world of men must be seasoneâ— and 2 ly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth or 〈◊〉 and ordinarily for the men the inhabitants of the earth as 1 Sam. 27. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smiting the earth and the like very often From whence 't is easie to conclude that for the salt to be usefull or fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the earth is to be proper for the use of men and if by its illnesse it cease to be so 't is of all other things the most unprofitable for whereas other things being not fit for men may yet be fit for the dunghill salt by its naturall impropriety is debarr'd even from that most inferior degree of profitablenesse But perhaps and indeed mâ—st probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may in the husbandmans notion signify land whether pasture meadow or tillage all which are improved by manure So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Heb. 6. 7. Now two sorts of manure there are Some things have a peculiar propriety to the enriching of ground and are used alone without mixture of any thing else with them as to some ground marle lime c. Some things having not this propriety in any speciall manner yet being in mixture with those that have are fit for this turne and of such generally our mixum's or composts are made wherein all kind of dung being one speciall ingredient that mixum may well be the thing that is here express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dunghill whither as is here intimated many other things are cast as well as dung Now salt which is very good for domestick uses when that loses its virtue when 't is corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so is no longer good for those uses 't is likewise good for nothing else Other things when they are corrupted do but change their use dung it self in the utmost degree of putrefaction is good for enriching of land but salt corrupted quite unlike other putrid things is not good singly by it self to be laid on any sort of land no nor in mixture or compost with any thing else no not with dung which is most usefull And this is the state of a putrid disciple a corrupt Christian he doth hurt wheresoever he is but no kind of good and therefore as a wicked and not onely unprofitable servant or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable is the worst character that can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 is cast out as here the unsavory salt as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—jectaneous or reprobate whereas the good Christian is elect precious a good and faithfull servant very profitable to his Masters use and honour and the advantage of other men In this expression of our Saviours of salts loosing its savour one thing farther may deserve to be added from the Chymists doctrine of salt For it is certain that salt if we speake strictly is not capable of being made insipid nothing in nature being able so to worke upon that fix'd incorruptible principle It is therefore necessary that in this place by salâ— loosing its savour we understand a mix'd body wherein salt abounds so in our vulgar dialects especially in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the common name of salt and salt-bodyes and is indifferently rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then t is most true that salt may loose its savour that is that in such a body the salt may be either removed and drain'd forth and then the body will be really insipid or buryed in a mass of other prevailing elements and then to us it will appeare insipid and be justly said to have lost its savour And on these terms our Saviours parable exactly corresponds with the process of nature in all mix'd bodyes For when in their dissolution their spirit Phlegme and Sulphur are called forth the remainder yet is in several cases â—educible into the ancient forme and when it is not yet it is usefull to many and those noble purposes at least it is helpfull to the ground to make it fertile Thus corrupted fruits and plants the excrements and carcasses of living creatures thus lime and ashes and burnt land are profitably used in tillage some immediately applyed others after digestion and being putrifyed But if at last the salt be draind out of these or any other bodyes what is left is an useless elemental earth in the Chymists language a Caput mortuum or terra damnata and is not fit for the land to be immediately laid upon it nor yet for the dunghill or mixum there to be rotted a while and then made use of but possibly good for walkes or allies where we would have nothing grow there to be trodden under foot of men as it followes in the text Accordingly in the Primitive discipline the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did cast themselves at the feet of the pious Christians as meriting to be trampled on by them and calling to all that enter the Church to tread on them as
and evidences of his omniscience 17. The woman answered and said I have no husband Jesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thine husband in that saidst thou truly 19. The woman saith unto him Sir I perceive thou art a prophet Paraphrase 19. thou canst reveal the secrets of ones life hast prophetick knowledge If so then I pray tell me or satisfie me in this difficulty 22. Our Fathers worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Paraphrase 20. Iacob and the Patriarcks before the law whose successors the Samaritans pretended to be and so pleaded a greater antiquity for their schisme then the Iewes had for their true worship but this falsly being indeed Assyrians transplanted by Salmaneser into the cities of Samaria when the tribe of Ephraim and the rest of the kingdome of Israel which inhabited there were by him carried into Assyria 2 Kin. 17. 24. worshipped in mount Ephraim at Shiloh in the countrey of Samaria where antiently the tabernacle and the ark of God were long before the building of the temple at Ierusalem And yet ye Iewes say that 't is not lawfull to perform the solemn worship of God in any place but Ierusalem 21. Jesus saith unto her Woman believe me the houre cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father Paraphrase 21. the worship of God shall be so farre from being confined to this place that it shall not be confined to Ierusalem it self nay a desolation shall shortly overwhelm both 22. Ye worship ye know not what we know what we worship for salvation is of the Jewes Paraphrase 22. Ye worship the God of the land 2 Kin. 17. 26. without any knowledge who that is and your own Gods with him We Iewes worship the eternall God of heaven who hath revealed himself to us For the speciall revelations of God beyond that which other nations enjoy belong to the Iewes and so all manner of advantages toward our eternall good 23. But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth For the Father seeketh such to worship him Paraphrase 23. But now the time of Reformation approacheth and God will be worshipped and obeyed neither in the Iudaicall rites which are oft called carnall and consisted in externall performances nor according to the Samaritane false worship who worshipt their own idols together with God 2 Kin. 17. but in a pure spirituall manner extending to the very heart and such as was typified by those shadows and the son of God now comes to draw all men to this way of worship to the Christian from the Iudaicall or Samaritane way See note on Lu. 9. d. 24. God is a Spirit and they that worship him must worship him in spirit and in truth Paraphrase 24. is especially delighted with the Christian worship which is taught to joyn the soul with the externall performances and to worship the true God now revealed by Christ after that manner wherein Christ reveals him 25. The woman saith unto him I know that Messias cometh which is called Christ when he is come he will tell us all things Paraphrase 25. This reformation thou talkest of we know shall be wrought when the Messias or Christ comes and him we doe expect 26. Jesus saith unto her I that speak unto thee am he Paraphrase 26. I am that Messias 27. And upon this came his disciples and marvailed that he talked with the woman yet no man said What seekest thou or Why talkest thou with her Paraphrase 27. As he said this the disciples came back from the city v. 8. and thought it strange that he should thus discourse with this woman yet no man was so curious as to ask him the reason or require of him an account of this action 28. The woman then left her water-pot and went away into the city and saith to the men 29. Come see a man which told me all things that ever I did Is not this the Christ Paraphrase 29. many things of my life which were so secret that it is not imaginable how he should know them were he not the Messias 30. Then they went out of the city and came unto him Paraphrase 30. the people of Sychar 31. In the mean while his disciples note c prayed him saying Master eat 32. But he said unto them I have meat to eat that ye know not of Paraphrase 32. I have somewhat to doe more valuable to me then eating 33. Therefore said the disciples one to another Hath any man brought him ought to eat 34. Jesus saith unto them My meat is to doe the will of him that sent me and to finish his work Paraphrase 34. My doing the office for which I was sent is as pleasant and more necessary to me then meat or drink 35. Say not ye There are four months and then cometh harvest Behold I say unto you lift up your eyes and look on the fields for they are white already to harvest Paraphrase 35. 'T is not with my harvest as 't is with that in the fields four months yet to that time Consider and ye shall see the great inclinations and forwardnesse of men to receive the Gospel if it may be preached unto them 36. And he that reapeth receiveth wages and gathereth fruit unto life eternall that both he that soweth and he that reapeth may rejoice together Paraphrase 36. And they that will but goe out and preach to them shall receive reward for their pains and by converting others advantage themselves eternally and come to reap the fruits of all that seed that the prophets c. from all time have sowed 37. And herein is that saying true One soweth and another reapeth Paraphrase 37. So that to this may the proverb be applied One soweth c. that is the prophets sowed this seed of the Gospel in foretelling Christ's coming and the Apostles they reap the harvest of converts to him 38. I have sent you to reap that whereon ye bestowed no labour other men laboured and ye are entred into their labours Paraphrase 38. The prophets have so prepar'd mens hearts to receive the Gospel that there needs very little pains of yours you may at first preaching of the Gospel reap a whole harvest of proselytes 39. And many of the Samaritanes of that city believed on him for the saying of the woman which testified He told me all that ever I did Paraphrase 39. He told me the secrets of my life which he being a stranger could not know if he were a meer man 40. So when the Samaritanes were come unto him they besought him that he would tarry with them and he abode there two daies Paraphrase 40. And though Mat. 10. 5. he forbad his disciples at that time to goe into any city of the
me hath me abiding in him is so made a member of me that by the life which is in me he shall also be enlivened by God by whom I live See note on c. 14. c. and this is one preeminence over corporall food which corrupt in the stomach before they nourish any man 57. As the living father hath sent me and I live by the father so he that eateth me even he shall live by me Paraphrase 57. For as I that came down from the Father the fountain of life his son by eternall generation must needs derive life from him so also he that believeth on me and so hath digested my precepts as the nourishment of his soul must needs derive life from me 58. This is that bread which came down from heaven not as your fathers did eat Manna and are dead he that eateth of this bread shall live for ever Paraphrase 58. This bread from heaven is not like that Manna which they that eat did dye for all that 59. These things said he in the Synagogue as he taught in Capernaum 60. Many therefore of his disciples when they had heard this said This is an hard saying who can hear it Paraphrase 60. Many therefore of those that had hitherto followed him said this doctrine of his is very hard and unintelligible how he should be said really to have come down from heaven and how his flesh should feed men to life eternall 61. When Jesus knew in himself that his disciples murmured at it he said unto them Doth this offend you Paraphrase 61. Doth this deterre you from my doctrine 62. What and if ye shall see the son of man ascend up where he was before Paraphrase 62. And asked them whether it were not as credible that he should have come from heaven as that he should goe up thither telling them that they should ere long see him doe so and that in reason would assure them that he came down from thence 63. It is the spirit that quickeneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life Paraphrase 63. And for the other particular of eating his flesh he tells them they cannot but know that it is the soul that enliveneth and not the body and agreeably that it is not the grosse carnall eating of his body of flesh that he could speak of when he talk'd of their eating and his feeding them to life eternall see note on Lu. 9. d. but certainly a more spirituall divine eating or feeding on him which should bring them a durable eternall life his words see v. 68. that is his doctrine being spiritually fed on by them that is being received into their hearts not only their ears will quicken them to a spirituall life here and that shall prove to them an eternall life hereafter so S. Chrysostome expounds the flesh that is the fleshly hearing profits nothing 64. But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him Paraphrase 64. But for this spirituall feeding sinking down this spirituall food into your hearts there are some of you that are far enough from doing so For Jesus knew at first before he received them as disciples whether they believed sincerely or no and also which of them would prove false to him and conspire with the Jewes to put him to death 65. And he said Therefore I say unto you that no man can come unto me except it were given unto him of my Father Paraphrase 65. And indeed this was the reason that I told you v. 44. that no man cometh to the faith of Christ sincerely or continues stedfast in it but he that by Gods preventing grace is qualified and disposed for it see note d. because I saw that many that follow me doe not truly believe on me that is doe not intend to live as I command them but one keeps his love of money and for that will betray me and others retain their other interests and their other sins 66. From that time many of his disciples went back and walked no more with him Paraphrase 66. This speech of Christ's made many of his followers forsake him seeing he was not such a Messias as they lookt for and would not be content with every kind of following him 67. Then said Jesus unto the twelve Will ye also goe away 68. Then Simon Peter answered him Lord to whom shall we goe Thou hast the words of eternall life Paraphrase 68. Thy words as was said by thee v. 63. will to those that obey thee and keep close to them be a means to bestow eternall life 69. And we believe and are sure that thou art that Christ the son of the living God Paraphrase 69. And thou hast demonstrated to us that thou art the Messias the eternall son of God and therefore t is not possible there should be any other fit to draw us from thee to him 70. Jesus answered them Have not I chosen you twelve and one of you is a devil Paraphrase 70. I have of all the followers that have believed on me chosen but twelve to be my constant attendants and one of them proves a traitor a false treacherous person that will joyn with my enemies against me see note on Mat. 4. a. 71. He spake of Judas Iscariot the son of Simon for he it was that should betray him being one of the twelve Paraphrase 71. He spake of Judas for Christ foresaw that though perhaps yet he did no such thing yet he would deliver him to the Jewes and to that end combine with them which was the greatest falsnesse imaginable in one whom Christ had assumed to be so neer to him as to be one of the twelve Apostles whom he sent out to preach his Gospel to all people Annotations on Chap. VI. V. 15. Make him a King The Jewes expected a Messiah whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophet v. 14. about this time Tacitus and Suetonius say it was a received opinion that about this time a great King should arise in Judah but this a glorious one and a powerfull King one that should work their deliverance free them from and revenge them on the nations who had gotten the dominion over them By this miracle of Christs in feeding such a multitude with so small provision they conjectured rightly that he was able to sustain and feed the greatest and most numerous army with very little charge and thereupon were ready to come and take him by force to be their King that is their judge or leader to fight their battails for them like Gideon c. and this afterwards they again referre to when they put him in mind of Moses's giving them Manna in the wildernesse v. 31. which if he will doe or any thing equall to it they will believe on him This faith of theirs being unduly founded and
The doctrine which we received had nothing in it of the holy Ghost 3. And he said unto them Unto what then were ye baptized And they said Unto John's baptisme Paraphrase 3. And he said How can that be when the Christian baptisme is in the name of the holy Ghost To which they replied that John's baptisme was all that they had received 4. Then said Paul John verily baptized with the baptisme of repentance saying unto the people that they should believe on him which should come after him that is on Christ Jesus Paraphrase 4. And Paul knowing that they by John his baptisme had implicitely acknowledged Christ under the title of he that comes after and had promised to repent and reform their lives he explicitely taught them the whole doctrine of Christ and of the holy Ghost also 5. When they heard this they were baptized in the name of the Lord Jesus Paraphrase 5. And they presently received and believed it and were received in as Christian Proselytes in the name of the Father and the Son and the holy Ghost 6. And when Paul had laid his hands upon them the holy Ghost came on them and they spake with tongues and prophesied Paraphrase 6. After this Paul by imposition of hands and benediction gave them confirmation by which means the holy Ghost came on them and therewith gifts of tongues and some other extraordinary gifts of the holy Ghost the same which came as upon the Apostles at the descent of the holy Ghost ch 2. so on divers others after see c. 10. 44. 7. And all the men were about twelve 8. And he went into the synagogue and spake boldly for the space of three moneths disputing and perswading the things concerning the kingdome of God Paraphrase 8. And he went and preacht the Gospel in the synagogues that were at Ephesus to the Jewes for the space of three moneths labouring to convince them 9. But when divers were hardened and believed not but spake evil of that way before the multitude he departed from them and separated the disciples disputing daily in the note a school of one Tyrannus Paraphrase 9. But when in stead of being convinced he saw them in an obdurate refractary manner not onely reject the Gospel but speak of it contumeliously in publick before the people he left them and took those that were converted by themselves and instructed them daily in a place which was used to entertain scholars privately 10. And this continued by the space of two years so that all they which dwelt in Asia heard the word of the Lord Jesus both Jewes and Greeks Paraphrase 10. And doing thus for the space of two years all the inhabitants of the Proconsular Asia both Jewes and Proselytes had in that space the Gospel preacht to them 11. And God wrought speciall miracles by the hands of Paul Paraphrase 11. And many extraordinary miracles were wrought by Paul through the power of God among them 12. So that from his body were brought unto the sick handkerchiefs or note b aprons and the diseases departed from them and the evil spirits went out of them Paraphrase 12. For he did not onely cure them which came to him but by his touching of linen clothes and sending them to such as were sick or possest with devils they were cured immediately 13. Then certain of the vagabond Jewes exorcists took upon them to call over them which had evil spirits the name of the Lord Jesus saying We adjure you by Jesus whom Paul preacheth Paraphrase 13. And some of the Jews that went about to cure diseases and cast out devils see note on Mat. 12. g. tried to cast them out by using the name of Jesus Christ 14. And there were seven sons of one Sceva a Jew and chief of the priests which did so Paraphrase 14. one of the chief of the families of the Priests see note on ch 4. a. 15. And the evil spirit answered and said Jesus I know and Paul I know but who are ye Paraphrase 15. But the devil would not obey them as not coming with any authority from Christ which had given it to Paul 16. And the man in whom the evil spirit was leaped on them and overcame them and prevailed against them so that they fled out of that house naked and wounded Paraphrase 16. But made the man that was possess'd fall violently upon them which accordingly he did and was too hard for them all and tore off their clothes and wounded them and made them run away 17. And this was known to all the Jewes and Greeks also dwelling at Ephesus and fear fell on them all and the name of the Lord Jesus was magnified Paraphrase 17. And this accident being made known to the Jewes and natives of Ephesus wrought very much upon them and brought many to the faith of Christ 18. And many that believed came and confessed and shewed their deeds Paraphrase 18. And they that were thus wrought on came many of them to the Apostles and told them the actions or courses of their former lives to know how agreeable they were to the faith that so they might forsake or continue in them 19. Many also of them which used note c curious arts brought their books together and burned them before all men and they counted the price of them and found it fifty thousand note d pieces of silver Paraphrase 19. And many that had studied and practised Magick and sorcery brought out and publickly burnt their books though they were of a very high value 20. So mightily grew the word of God and prevailed Paraphrase 20. Of so great authority was the word of God the Gospel of Christ as it was now preach't by Paul among the Ephesians and those of Asia 21. After these things were ended Paul purposed in the Spirit when he had passed through Macedonia and Achaia to goe to Jerusalem saying After I have been there I must also see Rome Paraphrase 21. After this Paul resolved or determined with himself in his passage 22. So he sent into Macedonia two of them which ministred unto him Timotheus and Erastus but he himself stayed in Asia for a season Paraphrase 22. And sending into Macedonia two of his assistants that went with him and were ready to doe whatsoever he appointed them viz. Timothy and Erastus see note on Joh. 20. b. 23. And the same time there arose no small stirre about that way Paraphrase 23. a great stirre was raised among them of Asia about the doctrine of the Gospel 24. For a certain man named Demetrius a silver-smith which made note e silver shrines for Diana brought no small gain unto the crafts-men 25. Whom he called together with the workmen of like occupation and said Sirs ye know that by this craft we have our wealth Paraphrase 24 25. For one Demetrius a silver-smith that dealt in making of little cabinets of silver with the image of Diana in them had a
the letter of the Law art outwardly circumcised but dost not perform that purity which that ceremony was set to signifie and to engage all that are circumcised to observe it 28. For he is not a Jew that is one outwardly neither is that circumcision which is outward in the flesh Paraphrase 28. For he is not the childe of Abraham such as to whom the promises pertain who is born of his race or seed and no more nor is that the availeable circumcision which is externall that mark imprinted on the flesh 29. But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Paraphrase 29. But he is the Jew indeed the true childe of Abraham who shall be accepted by God though he be not so by birth who in the purity of the heart performs those substantiall Lawes required by God of the Jewes revealed to them more distinctly then to other Nations and the availeable circumcision is that of him who cuts off all superfluities and pollutions which are spiritually though not literally meant by the Law of circumcision and so becomes pure in heart see note on Mat. 5. g. who hath that Law of which circumcision was the sign and seal the law of purity or abstinence from those unnaturall sins c. printed in his spirit or inner man his soul that is that practises it not he who hath literally obeyed it and been circumcised outwardly in the flesh even he whose praise is not of men who see the outside onely and among whom 't is counted a great dignity to be a circumcised Jew but he who so behaves himselfe whether he be a Jew or Gentile that God may accept of him as a sincere performer of his commands an obedient servant of his Annotations on The Epistle to the Romans Chap. II. V. 1. Whosoever thou art that judgest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou that judgest here and in the end of the verse and v. 3. is clearly the Gnostick Judaizer who teaches the observation of the Mosaical Law and accuses the Orthodox Christians who are not circumcised for breakers of the Law and yet himself runs riotously into those sinnes for the abstaining from which Circumcision was designed and instituted by God This judging and condemning of the Gentile-Christians was by them taken up from the Jewes who having themselves guilt enough of sinnes as well as the Gentiles would yet discriminate themselves from all others by this or the like character of legal observances as by that which should justifie them or free them from judgment under which the Gentiles which knew not the Mosaical Law and were not circumcised were to lie and be accursed This was the thing that John Baptist warns them of to bring forth meet fruits of repentance and not to say within themselves We have Abraham to our father which they were apt to believe should stand them in stead in the absence of all those fruits This was the great error of that people consequent to their opinion of their absolute election whereby they resolved that 't was not their just or pious performances that were looked on by God or required to their Justification but their being Abraham's seed within the Covenant and having the signe of the Covenant in their flesh which they looked on as engagements if not allurements and motives of the favour of God to them howsoever they lived by this means making God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that chose or accepted or favoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons that is men barely considered with some outward advantages to set them off without any intuition of their qualifications or demeanours Which was the thing that is distinctly disclaimed here ver 11. and which S. Peter discerned to be so false by the revealing of the Gospel to the Gentiles Act. 10. 34. Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used c. 14. 4. of the Jewish Christian that abstained from some sorts of meats v. 2. and though he doth that either out of weakness as that signifies disease erroneous seduction or at least out of infirmity and ignorance as thinking himself bound to it by the Mosaical Law which he believes still to oblige and so ought not to be despised or set at naught by him that understands Christian liberty better yet doth very ill in judging all others that do not abstain as he doth For this is the very same error that is here reprehended in the Jews and Gnosticks of judging all others as men out of Gods favour because they doe not what they doe or pretend to doe that is observe not the ritual parts of Moses's Law And this being an error which the Jewes and Gnosticks were so guilty of and consequently of this sinne attending it of judging and condemning all but themselves is particularly mark'd in the Jewes Mat. 7. 1. and beaten down by Christ as here in the Judaizers by the Apostle as an irrational sinne the grounds of which were quite contrary to the prime attribute of God his justice and rewarding all that diligently seek him Heb. 11. 6. and every man according to his works here ver 6. and justifying the doers not hearers of the word v. 13. V 2. Truth The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both truth and justice and is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here one of them is put for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice so as on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unjust mammon is opposed to the true riches See Note on Mat. 23. f. V. 15. Their thoughts the mean The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the practical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common notions of good and evil which are among the generality of men even heathens without any light from the Mosaical Law and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings because reason when it comes to a maturity if it be not precorrupted with false doctrines and prejudices will be able to conclude that this ought to be done and not that and so give us the principles of all Moralactions V. 16. My Gospell Paul's preaching every where whither he came is literally to be styled his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gospel so it seems to signifie here So in the Epistle of Clemens Romanus contemporary to that Apostle ad Corinth after the mention of Blessed Paul's Epistles he bids them mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he hath first written to you Corinthians in the beginning of the Gospel that is at the time when the Gospel was by him first preached among them V. 17. Called a Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies an addition to ones proper name and so it was here The Gnosticks assumed to
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him 〈◊〉 â—anner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate in one place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that I would not v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one 't is not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate I do should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil this being no less than a direct contradiction to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do c. of meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking or phansying only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâ—tions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
by his Spirit which knowes all the secrets of God as perfectly as our own spirit knowes our secrets 11. For what man knoweth the things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Paraphrase 11. For as among men the thoughts and great concernments and designes of a man though none else knoweth them yet his own spirit doth so these divine matters though none else can reveal them to us yet his Spirit can 12. Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God Paraphrase 12. And this is that Spirit which we have received the very Spirit of God not the Spirit which suggests worldly things to us that instructs us in those to the end that we may reveal to you the infinite mercies of God toward you which being bestowed on you should not in any reason be concealed from you 13. Which things also we speak not in the words which man's wisdome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall Paraphrase 13. And as the matter of our preaching is divine and such as was kept secret in God till his Spirit revealed it to us so we proportionably preach it to you not in an humane but divine manner not by using ordinary humane means of perswasion but by such arguments as the Spirit of God in the prophecies of the old Bible and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed adapting spirituall divine arguments to the proving of divine matters 14. But the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Paraphrase 14. But such things as these they that are led onely by the light of humane reason the learned Philosophers c. doe absolutely despise and so hearken not after the doctrine of the Gospel see note on 1 Tim. 1. c. for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them for they are onely to be had by understanding the prophecies of scripture and other such means which depend on divine revelation the voice from heaven descent of the holy Ghost miracles c. 15. But he that is spirituall judgeth all things yet he himself is judged of no man Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God viz. prophecies and voices from heaven and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly and being not himself perswaded by any other arguments but onely by those that he hath thus received from the Spirit of God he cannot reasonably be refuted by any other sort of arguments taken from humane reason or worldly wisdome 16. note b For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ Paraphrase 16. For who can be imagined to know more of God's mind then he doth who is informed by the Spirit that so he should teach him God's mind Certainly no body And consequently no body can teach you more of the truth of God then we to whom Christ hath revealed his whole will as farre as concerns any man to know have or are able to doe Annotations on Chap. II. V. 4. Demonstration of the Spirit and power That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and power may here signifie the same thing as 't is ordinary for two words or phrases to be conjoyn'd the one onely to explain the other may seem probable from the next verse where one onely of them is mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God But there is no necessity that we should so interpret it because the power of God in the fifth verse being set opposite to the wisdome of men that is the humane waies of perswasion or eloquence must signifie Gods powerfull waies of perswading the belief of the Gospel and signifying so will contain under it the Spirit and power with the severall notions that may well belong to them as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God and Power for the miracles done by Christ Thus hath Origen express'd the meaning of them the demonstration of the Spirit that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ And of power that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miraculous stupendious actions of which the footsteps yet remain◠Cont. Cels p. 5. But beside this notion of the Spirit some others it is very capable of as 1. that it signifie the descent of the Spirit of God on Christ joyned with that voice from heaven Mat. 3. This is my beloved son in whom I am well pleased and after This is my beloved son hear him This may here fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstration of the Spirit an evidence afforded by God immediatly from heaven of the truth of the Gospel which being joyned with the power of Christ both in respect of his doctrine and his miracles were two heads most fit to be insisted on by S. Paul for the confirming the truth of the Gospel But it may yet farther be applied not to Christ personally but to the Apostles after him and then the Spirit will be the descent of the Spirit upon them and by their imposition of hands the holy Ghosts coming down upon others also Act. 8. 18. and this together with their power of doing miracles may well be their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of the truth of the Gospel and be the thing that is meant here V. 16. For who hath known the That this is a citation from Isa 40. 13. there is no question as also that the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for who hath known the mind of the Lord are set down after this Apostles manner out of the Septuagint Now the same Apostle citeth that place again Rom. 11. 34. and there in the latter part also sets down the Septuagints words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who hath been his counsellour which words being not here read but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these other immediately subjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall instruct him there will be no reason to think these latter words to be another rendring of that second part of the verse in Ifaiah For when the Septuagint had translated it truly out of the Hebrew why should the Apostle who constantly useth the Septuagints translation and that sometimes when that varies from the Hebrew here use a new rendring
over a great sinner and expressed your sorrow in complaining of him and using meanes that he might be excommunicated see c. 12. 21. 3. For I verily as absent in body but present in spirit have note d judged already as though I were present concerning him that hath so done this deed Paraphrase 3. For I though I am not present among you yet by that authority that belongs to me and being sufficiently assured of the truth of the fact have already passed sentence on him that hath thus offended 4. In the name of the Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ 5. To note e deliver such an one unto Satan for the note f destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Paraphrase 4 5. That in a publick assembly gathered in the name of our Lord Jesus Christ in which you are to suppose me virtually present among you by the authority of Christ committed to me and you ye proceed to excommunicate and deliver him up into the power of Satan who may inflict some disease upon him that may be a means to bring him to a sight of his sinne and reformation and so to salvation also 6. Your glorying is not good know ye not that a little leaven leaveneth the whole lump Paraphrase 6. Such a teacher as this is not fit for you to follow or favour for as a little sowre dough gives a tast to all the bread so will such a sinne as this permitted in the Church have an influence on you all both by discrediting that Church where this is permitted and by corrupting the company by the example 7. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for even Christ our passeover is sacrificed for us Paraphrase 7. As therefore it was the manner of the Jewes on the day of the Passeover that being the day of preparation or the Eve to the feast of unleavened bread most diligently and sollicitously to inquire if there were any crumme of leavened bread left in their houses and to remove it all see note on Mar. 14. c. so doe ye at this time deale with that heathen or Gnostick perswasion among you of the lawfulnesse of fornication most contrary to the Lawes of Christianity that you have undertaken and whereby ye have obliged your selves to have none of that sowre unchristian doctrine among you but on the contrary to fit your selves to celebrate a Christian Passeover which as the Judaicall was a signe of their deliverance out of Aegypt must be kept with our departure out of sinne 8. Therefore let us keep the feast not with old leaven neither with the leaven of 〈◊〉 and wickednesse but with the unleavened bread of sincerity and truth Paraphrase 8. Doe ye therefore consecrate your selves to the service of Christ by reforming all your former sinfull courses particularly that of uncleannesse and villany see v. 13. and by the practice of all Christian purity and holding faâ—t the truth which hath been delivered to you 9. I wrote unto you in an Epistle not to note g company with fornicators 10. Yet not altogether with the fornicators of this world or with the covetous or note h extortioners or with note i idolaters for then must ye needs goe out of the world Paraphrase 9 10. What in this Epistle v. 2. I have written of not communicating with fornicators and not conversing famillarly with them I mean not of the heathens among you which have not given up their names unto Christ nor in like manner of those heathens that are guilty of those other sinnes of unnaturall lusts see note on Rom. 1. i. and violence or those filthinesses which are ordinary among Idolaters and are used as parts and rites of their religion for these are so ordinary among them that if ye abstain from the company of all those heathens that are so guilty ye must depart out of their cities 11. But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater or a note k railer or a drunkard or an extortioner with such an one no not to eate Paraphrase 11. But the purpose of my writing is onely to interdict you that free encouraging converse with Christian professors that are guilty of retaining any of these sensuall heathen sinnes used by Idolaters and to command that with such an one you doe not enter any friendly commerce so much as to eat with him see note g. much lesse to admit him to the Sacrament or the feast that attends that untill he doe reform 12. note l For what have I to do to judge them also that are without do not ye judge them that are within 13. But them that are without God judgeth Therefore put away from among you that wicked person Paraphrase 12 13. What have mine or the Churches censures to do with them that are not members of the Church Ye know 't is the practice among you to inflict censures on Church-members onely leaving all others to Gods tribunal And by doing thus ye shall remove the accursed thing from among you free your selves from those punishments that the neglect of your duty permitting such offenders to go unpunished and unreformed may bring upon you Annotations on Chap. V. V. 1. Fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication in this place is a generall word to comprehend all unlawfull desires of the flesh acts of whatsoever prohibited carnality under it For it is observable that the precept given by Gods positive command to the sonnes of Adam and Noah and so to all mankinde which is styled by the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of disclosing nakednesses under which style all the marriages within prohibited degrees Lev. 18. and all the unnaturall sinnes are contain'd is Act. 15. express'd by abstaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from fornication And that by the infusions of the Gnosticks and remainders of their heathen customes there was an Epidemical guilt of this sin of many sorts among them is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication is universally heard that is found among you for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in universum and so perhaps it is to be rendred c. 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a defect generally among you and being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is heard among you may signifie that 't is an universall guilt of theirs or else being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will sound thus fornication altogether or fornication in grosse containing the severall branches of it is heard that is found or met with among you and of the many sorts thereof one that had not been practised or indured to be
naturae that which was but the law of many nations ut qui nascitur sine legitimo matrimonio matrem sequatur which though it held among the Grecians and Romans did not among other nations is called lâ—x Nâ—turae the law of Nature as on the other side Dâ— Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of custome comprehends the law of Nature under that style Fourthly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament as Ephes 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of wrath by nature applied to the national universal custome of idolatry among the Gentiles as appears v. 2. in which you Ephesian Gentiles sometimes walkâ—d and ver 3. among whom we all we Romans from whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime conversed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest also of the heathen world Just as the same Idolaters Wisd 13. 1. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ain that is idolatrous by that general custome among them To this matter the testimony of Suidas is most clear on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where having enlarged on the signification of it in Philosophy he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when the Apostle hath those words which were by nature c. he takes not the word Nature in this notion but for an evil durable disposition or chronical custome So when the Apostle saith of the Gentiles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside nature they were graffed into a good olive tree being but a wild olive themselves Rom. 11. 24. he sure means by Nature the custome of the Jewes which by analogie with Levit. 19. 19. was extenâ—ed to a prohibition of graffing one fruit-tree into another kind or else he referres to the constant custome and rules of gardening never to graffe an ill fruit upon a good stock And so sure 't is in this place either the universal custome of all nations or the fashion of the place or of the generality of people for men and women to distinguish their sexes by cutting or not cutting of the haire V. 29. Discerning The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things to sanctifie and to discriminate and is accordingly sometimes rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos 20. 7. From hence it seems to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being the literal rendring of one notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the other of hallowing or sanctifying the Lord's body that is eating the Lord's supper in a different manner from that of eating our ordinary meale or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own supper viz. as the institution of Christ to represent his death for the world and the diffusive mercy of that by our Christian liberality and furnishing a common table where the poor aswell as rich may â—east and not the rich eat all to themselves which is the profaning of that feast of the body of Christ CHAP. XII 1. NOW concerning note a spiritual gifts brethren I would not have you ignorant Paraphrase 1. Now to that other part of your letter concerning those that are moved and acted by the Spirit whether good or ill see c. 14. 37. and note on Lu. 9. d. and foretell c. by that means I desire to admonish and direct you brethren and to give you some characters to discriminate one from the other when they come into your assemblies as sometimes some with evil spirits did Fuseb Hist l. 4. 16. and as â—imon the Magician is said to have contended with â— â—eter 2. Ye know that ye were Gentiles carried away unto these dumb idols even as ye were led Paraphrase 2. When ye were heathens ye know the 〈◊〉 pretended to foretell things to come and by your desire to know such things ye were seduced to idols which were so farre from being able to presage that they were not able to speak and the answers that were given you there were neither given you by the idols nor their priests but by the devil in them 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed and that no man can say that Jesus is the Lord but by the holy Ghost Paraphrase 3. The way therefore to discriminate them is this that no man who pretends spiritual gifts in the Church who is led or speaks by the Spirit of God will ever speak evil of Jesus and no such man again hath any of those extraordinary powers of miracles c. and doth them in the name of Christ but he is acted by the holy Spirit the doctrine and commands of Christ being so contrary to and destructive of the evil spirits and their designes among men that the devil will never assist men with his power to set up that 4. Now there are diversities of gifts but the same Spirit Paraphrase 4. But of the gifts that come from the Spirit of God there are differences and though all men doe not the same things yet in them all the â—pirit is the same â— and therefore they that have not these extraordinary gifts in so high a degree as others should not be sadned for that as long as they have sufficient to demonstrate that they have the Spirit 5. And there are differences of administrations but the same Lord. Paraphrase 5. And there are diversities of offices and ministeries but all performed to the one true God 6. And there are diversities of operations but it is the same God which worketh all in all Paraphrase 6. And there are diversities of afflations or inspirations but the God that worketh all these in all men is the same 7. But the manifestation of the Spirit is given to every man to profit withall Paraphrase 7. But the exercise of these spiritual gifts whereby the Spirit manifests it self to be 〈◊〉 any man is designed still for some benefit or advantage of the Church and therefore those powers that tend to no use or advantage in the Church are to be suspected not to come from the Spirit of God 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit Paraphrase 8. The gift that one man hath from the Spirit is the special ability of speaking parables and veiling wiâ—e conceptions Another hath the understanding and interpreting the mysteries of Scripture see note on ch 1. c. and note on â— Pet. 1. c. 9. To another faith by the same Spirit to another the gifts of healing by the same Spirit Paraphrase 9. Another hath a miraculous faith or by which he works all kinds of miraclâ—â— another hath from the same Spirit a peculiar power of curing diseases without the help of physick 10. To another the working of miracles to another prophecie to another discerning of spirits to another diverse kinds of tongues to another the interpretation of tongues Paraphrase 10. Another
hath strange formidable powers of inflicting diseases nay death it self on malefactors see note d. Another the faculty of interpreting scripture Another of knowing men's hearts whether they be sincere or no in order to Ecclesiastical discipline in censures and diseases Another to speak some languages which he was never taught see note g. which served both as a miraculous act to confirm the Gospel and as a help to reveal it to men of all countries Another the power of interpreting strange languages to such in the congregation who had not understood the language in which the Apostles had spoken ver 30. 11. But all these worketh that one and the self-same Spirit dividing to every man severally as he will 12. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ Paraphrase 12. so in like manner is Christ and his Church many members in one body see Gal. 3. note d. 13. For by one Spirit are we all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink into one Spirit Paraphrase 13. For in baptisme being made partakers of the same Spirit we are entred into one body to be fellow-members with all Christians of what quality or sort soever we are And the cup of charity or thanksgiving appointed by Christ in his last supper to be used in his Church is a token and band of the same unity among Christians and signifies the animating of all by the same Spirit 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body is it therefore not of the body 16. And if the eare shall say Because I am not the eye I am not of the body is it therefore not of the body 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling Paraphrase 14 15 16 17. For as the body is made up of severall members for severall uses so is the Church of Christ each of them profitable for some end and therefore though one be inferiour to some others yet hath that no reason to envy them 18. But now hath God set the members every one of them in the body as it hath pleased him Paraphrase 18. It hath therefore seemed best to God to give severall men severall offices in the Church which they are to be content with not repining that they are not more honourably employed 19. And if they were all one member where were the body Paraphrase 19. For if every member were equall to all others there could not be a subordination and assignation to severall offices as in a body there must be 20. But now are they many members yet but one body Paraphrase 20. And therefore God hath so ordered it that each should have his peculiar office and all together be united into one body 21. And the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you 22. Nay much more those members of the body which seem to be feeble are necessary Paraphrase 21 22. Every one having need and use of every other and generally those which we more despise and are ashamed of being most necessary 23. And those members of the body which we think to be lesse honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comelinesse Paraphrase 23. we cloth and cover most diligently 24. For our comely parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked Paraphrase 24. but God hath so disposed of the severall parts of the body that some shall have a naturall beauty others that want that shall be supplied by clothes which are an artificiall beauty 25. That there should be no schisme in the body but that the members should have the same care one for another Paraphrase 25. That there may be no separation of interests or desires in the body and so likewise in the Church but that the several members may be as solicitous every one for another member as for its self 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoice with it Paraphrase 26. From whence it followes that as in the body every member hath a fellow-feeling with each other so all true members of the Church have the same common interests and concernments whether of suffering or of rejoicing 27. Now ye are the body of Christ and members in particular Paraphrase 27. And this must be by you applied to your selves who are being considered all together the Church though not the Church Universal yet a special part thereof the Church of Corinth see Chrysostome and so the mystical body of Christ and the severall persons of you members of that body that particular church 28. And God hath set some in the Church first note b Apostles secondarily note c prophets thirdly note d teachers after that note e miracles then gifts of healings note f helps note g governments note h diversities of tongues Paraphrase 28. And the chief officers constituted by God in the Church are 1. Apostles sent to plant the faith and having done so either to govern being present or superintend being absent in all Churches 2. Prophets who having many spiritual gifts teach where the Apostles have planted and confirm believers and impose hands see note on Act. 15. c. 3. Doctors or teachers of Churches already constituted and so all one with Bishops differing from prophets onely in this that they taught out of the instructions which they had themselves received without any special revelation Then as endowments of these and parts of their function were these five things 1. Powers of inflicting diseases and death it self upon the disobedient 2. Gifts of healing them that received the faith 3. The care of the poor 4. The power of governing the Churches where they were planted And lastly some sorts of languages necessary to their preaching to the Gentiles though not the gift of all tongues which came down on the Apostles 29. Are all Apostles are all prophets are all â—achers are all workers of miracles 30. Have all the gifts of healing doe all speak with tongues doe all interpret Paraphrase 29 30. Thus do the severall offices and gifts in the Church belong to several persons and not all to one and each is to be content with his lot and use it to the benefit of the Church 31. But covet earnestly the best gifts And yet shew I unto you a more excellent way Paraphrase 31. I conceive then that you doe well every one to seek and contend in prayer earnestly for those gifts which are most usefull and profitable to the
giving sound whether pipe or harpe except they give a distinction in the sounds how shall it be known what is piped or harped Paraphrase 7. This you may discern by an ordinary similitude for when sounds are made by instruments unlesse those sounds are set to some tune no man can tell what to make of it 8. For if the trumpet give an uncertain sound who shall prepare himself to the battail Paraphrase 8. And particulâ—rly the trumpet which is used to sound alarmes doth so by a particular distinct sound and if that be not sounded no man that hears a trumpet will think himself bound to make ready 9. So likewise you except ye utter by the tongue words easie to be understood how shall it be known what is spoken for ye shall speak into the aire Paraphrase 9. So if you that have the gift of strange languages doe not by that means speak that which the Auditors may understand for to that end sure were those languages given that you might speak to every one in his own language Act. 2. 6. how shall any man be the better for your languages your words shall be poured out into the aire unprofitably 10. There are it may be so many kindes of voices in the world and none of them are without signification Paraphrase 10. There are for example seventy languages and every nation speaks some or other and understands that but ordinarily no other 11. Therefore if I know not the meaning of the voice I shall be unto him that speaketh a Barbarian and he that speaketh shall be a Barbarian unto me Paraphrase 11. And therefore if he that hath all these languages speak to me in any but that which I understand he speaks to no more purpose to me and I receive no more advantage from him then if a couple of men of severall countreys should talk one to another and neither understand a word of the other 12. Even so ye for asmuch as ye are zealous of spirituall gifts seek that ye may excell to the edifying of the Church Paraphrase 12. So ye also seeing ye would fain have some of those extraordinary gifts of the Spirit see note on Lu. 9. e seek those gifts especially by which the Church may receive edification and advantage that so you may doe somewhat more then ordinary and of that sort is prophesying 13. Wherefore let him that speaketh in an unknown tongue pray that he may interpret Paraphrase 13. And in stead of amazing people with strange languages which they understand not let him pray to God for the gift of expounding strange languages that he may help others to understand them that speak thus 14. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitfull Paraphrase 14. For if by that gift of tongues I pray in an unknown language my gift or the gift of tongues which is given me prayes but my understanding lies idle see note on Lu. 9. e. does no body else any good I make use of my gift of tongues which I my self understand but I make no use of that understanding of mine to make others doe so too 15. What is it then I will pray with the spirit and I will pray with the understanding also I will sing with the spirit and I will sing with the understanding also Paraphrase 15. What then is it that is most desirable Why that if in praying I make use of the gift of tongues which is intelligible to my self I pray also by my understanding so as he that hath not the gift of tongues is wont to pray that so my understanding my be usefull to others and help them to understand also and so likewise that I may make use of the gift of tongues in singing Psalms and sing also by my understanding so as he that hath not those extraordinary gifts is wont to sing that is so as shall be intelligible to-others 16. Else when thou shalt blesse with the spirit how shall he that occupyeth the room of the unlearned say note a Amen at thy giving of thanks seeing he understandeth not what thou sayest Paraphrase 16. For if thou administer the Sacrament in an unknown tongue how shall the people that receive say Amen at thy administring of it when they understand thee not 17. For thou verily givest thanks well but the other is not edified Paraphrase 17. And in that case how well soever that be done which thou dost yet 't is clear 't is not for the advantage of others or benefit of the Church 18. I thank my God I speak with tongues more then you all Paraphrase 18. I have the gift of tongues more then any of you hath it 19. Yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also then ten thousand words in an unknown tongue Paraphrase 19. But for the benefit oâ— others t were much better that I spake though never so little from my own understanding so as he that hath not the gift of tongues is wont to speak so that others may understand and be instructed by me then never so much by the gift of tongues when no man knows what I say 20. Brethren be not children in understanding howbeit in malice be ye children but in understanding be men Paraphrase 20. Brethren 't is a piteous thing to be thus childishly affected see note on Lu. 1. 5. to brag or boast of uselesse gainlesse things such as is speaking what no man understands In respect of sin be as like children that is as innocent as you will but be more mature and manly in your affections 21. In the Law it is written With men of other tongues and other lips will I speak unto this people and yet for all that will they not hear me saith the Lord. Paraphrase 21. In the old Testament in the prophecy of Isaiah c. 28. 11. 't is mention'd as a miracle shewed to the people that God would send prophets to them in languages which they understood not and yet that this so great a miracle should not work on them 22. Wherefore tongues are for a sign not to them that believe but to them that believe not but prophesying serveth not for them that believe not but for them which believe Paraphrase 22. By which it appears that the use of the gift of tongues is principally as a miracle and that for the converting of unbelievers but interpreting of Scriptures and teaching Christian doctrines is that that is most proper for believers 23. If therefore the whole Church be come together into some place and all speak with tongues and there come in those that are unlearned or unbelievers will they not say that ye are mad Paraphrase 23. If therefore in a society of Christians and none else all that speak shall speak strange languages what will an ordinary man or an unbeliever think or
eares of wheat and proportionably from other seeds according to the property of each 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds Paraphrase 39. And as it is among us one sort of flesh differs very much from another so much more a body of a man here on earth may differ in qualities from a glorified body in heaven 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terrestrial is another 41. There is one glory of the sun another of the moon and another glory of the starres for one starre differeth from another starre in glory 42. So also is the resurrection of the dead it is sown in corruption it is raised in incorruption Paraphrase 40 41 42. Two things are observable in the resurrection 1. the improvement of all mens estate who have their part in the resurrection of the just above that which here they enjoy 2. the severall degrees of glory that they then shall have one above another For as heavenly bodies are more glorious then earthly and one heavenly then another so is it in the resurrection And for the first of these which is the chief matter of present consideration the bodies that rise differ from those that died the state of the resurrection differs from that of this life that which was here was a corruptible body that which rises an incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weaknesse it is raised in power Paraphrase 43. The body here hath some dishonourable deformed parts c. 12. 3. others weak and feeble subject to or decayed by diseases and age but the future body is quite contrary glorious and strong 44. It is sown a naturall body it is raised a spirituall body There is a naturall body and there is a spirituall body Paraphrase 44. The body here is sustained by meat and drink but in the future state 't will be a body immortall that wants nothing to sustain it Such bodies indeed there are of both these sorts 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickening Spirit Paraphrase 45. One such as Adam is mentioned to have had Gen. 2. 7. and such as we had from Adam who communicated life to his posterity the other we shall receive from Christ that restores them from the grave when they have been dead 46. Howbeit that was not first which is spirituall but that which is naturall and afterward that which is spirituall Paraphrase 46. The immortal body was not first formed but that which needed sustenance so as without that it was to perish and after that the immortal body is to be returned to us in stead of that mortal 47. The first man is of the earth earthy the second man is the Lord from heaven Paraphrase 47. The stock of the animal life was Adam so called as an earthy man made out of the earth the stock of the immortal Christ the Lord that came down from heaven 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly Paraphrase 48. Such a body as Adam himself had such have all we mortal men and such a body as Christ now hath such shall we that live like him according to his example and precept have at the resurrection 49. And as we have born the image of the earthy we shall also bear the image of the heavenly Paraphrase 49. And as we have first been made like the mortal Adam so shall we be made like the immortal Christ when we come to heaven 50. Now this I say brethren that note f flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption Paraphrase 50. One thing only I shall adde that 't is not possible that these earthy corruptible weak ignominious bodies of ours should come to heaven unlesse they be first changed purified immortalized see note on Mat. 16. 17. e. 51. Behold I shew you a mystery we shall not all sleep but we shall all be changed Paraphrase 51. And therefore for those that are found alive at the day of Doom I shall tell you a secret not yet discovered to you that though they doe not die at all yet must they all be changed before they go to heaven these bodies thus qualified as now they are cannot come thither ver 50. 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed Paraphrase 52. And this change shall be wrought in them in a minute at the point of time when all the world are summoned to judgment for God shall make the Angels sound a trumpet or make a noise like that of the trumpet call the whole world of men that ever was or shall be to judgment and at that instant all that were formerly dead shall arise in immortal bodies and those that are then alive shall from their mortall be changed into such 53. For this corruptible must put on incorruption and this mortal must put on immortality Paraphrase 53. For 't is most certain and necessary v. 50. that our mortal bodies must be changed into immortal 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to passe the saying that is written Dead is swallowed up note g in victory Paraphrase 54. And when this is done then shall that saying of Hos c. 13. 14. be made good that death shall be destroyed for ever never to recover strength again over any thing nothing from thenceforth shall ever die 55. O death note h where is thy sting O grave where is thy victory Paraphrase 55. In contemplation of which a Christian may look on death as a hurtlesse thing the sting or wounding power of which is taken away by Christ and so on the state of separation of soul from body that it is such as shall not last for ever 56. The sting of death is sin and the strength of sin is the Law Paraphrase 56. The only thing that makes death like a serpent able to doe us any hurt without which it differs nothing from a calm sleep is sin as that hich gives sin any sterngth to mischief us is the Law which prohibits it and consequently brings guilt upon us 57. But thanks be to God which giveth us the victory through our Lord Jesus Christ Paraphrase 57. But thanks be to God who by what Christ hath done for us hath given us victory over sin and death and by the conquest of sin getting out of the power of that hath made death but an entrance to immortality 58. Therefore my beloved
and being hindred from doing it then and going another way viz. by Troas c. 2. 12. I have had a second resolution of visiting you at my going from Macedonia into Greece Act. 20. 16. 2. that so I might have been conducted by some of you toward Judaea whither I am a going with contributions to the poor Christians there 17. When I therefore was thus minded did I use lightenesse or the things that I purpose doe I purpose according to the flesh that with me there should be note b yea yea and nay nay Paraphrase 17. And though I did not come yet have my calumniators nothing to lay to my charge for this as if I did make resolutions lightly rashly and inconstantly as men use ordinarily to doe 18 But as God is true our word toward you was not yea and nay Paraphrase 18. No I assure you as God is faithfull there was no levity or inconstancy in my resolution 19. For the Son of God Jesus Christ who was preached among you by us even by me and Silvanus and Timotheus was not yea and nay but in him was yea Paraphrase 19. As little as there was in our preaching of Christ Jesus the Son of God among you which is also calumniated by some as if it were light uncertain liable to inconstancy but that most unjustly for what was preached by us there among you was confirmed by Christ himself that is by miracles wrought by his power among you 20. For all the promises of God in him are yea and in him Amen unto the glory of God by us Paraphrase 20. For as all the promises of God proposed by him are undoubtedly true so accordingly in this particular he gave us power to confirm by miracles what we taught from him and this I hope hath and will tend to the glory of God by our ministery 21. Now he which stablisheth us with you in Christ and hath anointed us is God Paraphrase 21. Now he that confirms both you and us in the truth acknowledged by us and which hath given us such testimony for the proof and confirmation of the Gospel see note on Act. 10. e. is God 22. Who hath also sealed us and given the earnest of the Spirit in our hearts Paraphrase 22. Who hath as it were set his seal or signature upon us marked and secured us sealed us up for his own and already given an assurance of his future dealing with us by giving us his Spirit the gifts and graces thereof a pledge of the full promise which shall after be performed see note on Ephes 4. i. 23. Moreover I call God for a record upon my soul that to spare you I came not as yet unto Corinth Paraphrase 23. As for that of my not performing my first resolution of coming to you in my way to Macedonia v. 17. and according to my promise 1 Cor. 16. 5. I shall tell you the clear reason of it besides or over and above that of the spirits disposing me otherwise contrary to my resolution intimated v. 17. see Theophylact I had heard of such enormities among you that if I had then come I must have been forced to use a great deal of severity â—mong you in case my former Epistle were not obeyed of which I had not particular knowledge till I met with Titus c. 2. 13. which was at my coming to Macedonia And that was then the only reason of my forbearing that I might not be forced to exercise that Apostolical sharpnesse against you As for the other the reason of the change of his resolution is plain Act. 20. 3. 24 Not for that we have dominion over your faith but are helpers of your joy for by faith ye stand Paraphrase 24. That severity of discipline I mean that must not be look'd on as an act of dominion of designing any advantage to our selves by you see Mat. 20. 25. and note on 1 Pet. 5. a. but that which Christ hath commanded and prescribed us by that means to reform and amend to work faith and hope and rejoicing and all good things in you For by faith that is the doctrine of Christ it is that you were first brought in to the service of the true God and wherein you continue ever since and we desire you should doe so still not relying on any doctrine of ours as it differs from that Annotations on Chap. I. V 11 By the meanes of many persons The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily parallel and proportionable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facies which coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respexit signifies oftentimes respectus and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de facie signifies for or in respect of and agreeable thereto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or from many faces here signifies in respect of many in relation to many for the saâ—es of many or in any of those formes of speech by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be rendred V. 17. Yea yea and nay nay The meaning of yea and nay or of yea yea and nay nay is distinctly this when we doe not agree or are inconstant to ourselves now yea and anâ—n nay in our words or actions Whence is that old word naucus for a light or frivolous person from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is deduced by Festus The difference of this from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 12. is cleared by the construction Let your yea be yea and your nay be nay that is let your words and actions accord so that the second yea and the second nay is not joyned with the first as here but as the praedicate affirmed of it whereas here the two yeas being all one and so indeed express'd by a single yea v. 18. are the Subject of the speech and the two nayes being all one again the praedicate To this agrees that proverb of the Jews The just mans yea is yea and his nay nay A third expression there is that of Mat. 5. which is in sound very near this and yet distant from it Let your communication be yea yea and nay nay that is let there be no other language but this or the like used by you in opposition to the more licentious forms of oaths there mentioned CHAP. II. 1. BUT I determined this with my self that I would not come again to you in heavinesse Paraphrase 1. And now that in stead of coming I write again I was resolved to deferre it so long till I should hear of some reformation among you that so this might not be as formerly my letters were to punish to afflict to censure you see note on 1 Cor. 5. c. 2. For if I make you sorry who is it then that maketh me glad but he that is made sorry by me Paraphrase 2. For when you are check'd or censured by me this is so farre from being pleasant to me that it is
the race others pursue and get up close after him being ready to outstrip or get before him but doe not so and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not outstrip'd or cast behind the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to be out-gone relinqui literally in Horace's notion mihi turpe relinqui est So in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they doe not crown them that are lag or left behind and 1 Cor. 9. all run but one receives the prize So Eustathius on Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is overcome we say is left and in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be left is to misse the reward and therefore Jam. 1. 4. those that are perfect and consummate crowned or â—â—t to receive the crown are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 left behind in nothing victorious still 'T is true indeed that the vulgar notion of forsaken is applicable to the word among good authors As in Aristotle Rhet. l. 1. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowards for fear forsake desert those that are in the same danger with them But the contexture and consort of so many other agonistical words and the examples of this use of it joyned thereto do rather incline it to the former Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that belongs again to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestling where he that throws the other first is conquerour whereupon Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast down is to overcome to throw The same is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplanting tripping up the heels whence is that scholion of Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrown by them that wrestle with us and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not destroyed may either signifie literally so not killed that is lying upon the ground but not like carcasses there or else rising up again after the fall and not as the Elephant irrecoverably down All which belongs to the afflictions that befell the Apostles their hardship in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and combats of theirs V. 17. Weight of glorie The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily two things weight and plenty and from thence two things more either glory or riches From hence it comes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Greek of the Old Testament taken for multitude or greatnesse that is applied to a train or host 1 Kin. 10. 2. and 2 Kin. 6. 14. and 18. 17. and 2 Chron. 9. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great numerous troop of attendants or army and 1 Mac. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great multitude and 3 Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great magnificent feast Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be riches plenty and abundance of glory the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the rather here used in opposition to the lightnesse of the afflictions precedent but not to denote the heavinesse but abundance or riches of this as Gen. 13. 2. Abraham is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavy that is plentifull in catrell c. the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich and so c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies riches CHAP. V. 1. FOR we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens Paraphrase 1. For of this we are confident that if our bodies wherein we dwell as in a moveable tent or tabernacle be destroyed by the present pressures that lie upon us if our dangers should end in death it self this were a matter of no terror to us having so much a better abiding place provided for us by God so much an happier condition then any this world is capable of and out of reach of all sublunary dangers sure to be continued to us for ever 2. For in this we groan earnestly desiring to be clothed upon with our house which is from heaven Paraphrase 2. For while we are in this inferiour state of bodies we are for ever unsatisfied and impatient desiring to have those spiritual bodies 1 Cor. 15. 44. that purer state of blisse and immortality as an upper garment to adorn and hide the blemishes and imperfections and keep off the cold and pressures that this body of ours is subject to 3. If so be that being clothed we shall not be found naked Paraphrase 3. This I say upon supposition that we should never die that we were in the number of those mentioned 1 Cor. 15. 53. and 1 Thess 4. 15. 17. that are found alive at the last trump at the day of doom as some shall certainly be and yet even those very heartily glad to be changed to have these natural bodies spiritualized 4. For we that are in this tabernacle doe groan being burdened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life Paraphrase 4. For while we are in these bodies of clay we are subject to weights and pressures and those give us a great impatience and wearinesse and this hath a very observable meaning in it for 't is certain we doe not desire to put off these bodies to part with them finally how weary soever we are This therefore is the signification of it that there is another sort of bodies and another sort of life infinitely more desirable then these which we now enjoy an eternal immutable life of these our bodies in stead of that mortall subject to afflictions and death it self which we now live and that we are naturally a desiring a panting a groaning after 5. Now he that hath wrought us for the self-same thing is God who also hath given unto us the earnest of the Spirit Paraphrase 5. And the same God that hath created and framed us after this manner with bodies subject to such pressures that we perpetually desire to change them for impassible hath by Christ promised us that he will make this provision for us raise us to immortal lives and as a pledge and pawn to assure us that he will perform this promise he hath by the preaching of the Gospel sent to cleanse and purifie us here in some measure which is a kind of spiritualizing of our bodies and a pawn and earnest of our future immortality to which that Spirit shall raise us which raised Christ from the dead 6. Therefore we are alwaies confident knowing that whilst we are at home in the body we are absent from the Lord. Paraphrase 6. By these considerations therefore being enabled to look cheerfully on death as that which only brings us home to God from which these earthy bodies keep us strangers 7. For we walk by faith
were of the same latitude with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of to signifie all these severals For that of sin I need not instance for that of legal uncleannesse see Num. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was unclean by the touch of a dead body For that of sacrifice of explation among many others see Lev. 4. 25. the blood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin that is sin-offering And in the last for purification either of a leaper or a woman after child-birth or after the touching of a dead body the word generally used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin so in the New Testament Rom. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin is the sacrifice of propitiation and so Heb. 10. 6. and 13. 11. and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most distinctly Then for the opposition wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin is here set to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse Christ made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin that we might be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse that is an argument that as our being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse signifies our being sanctified first and then accepted by God justified so his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies his being condemned that is consecrated as a sacrifice is wont to be devoted for the sins of the people CHAP. VI. 1. WE then as workers together with him beseech you also that ye receive not the grace of God in vain Paraphrase 1. And we whose office it is to labour for that for which Christ hath laid down his life c. 5. 21. doe exhort you not to frustrate all these gracious methods of God not to permit the Gospel see note Heb. 13. d. to be cast away upon you 2. For he saith I have heard thee in a time accepted and in the day of note a salvation have I succoured thee behold now is the accepted time behold now is the day of salvation Paraphrase 2. For the Prophet saith in the person of God Isa 49. 8. In a season which I had chosen I have hearkened to thee and in the fittest time for deliverance to come I have interposed my help It seems God hath his times and seasons to give deliverances and such is this wherein I now speak a point of time wherein God hath resolved to deliver all his persevering faithfull servants out of their persecutions And this in all reason ought to be laid hold of by us to escape out of the sins of the world and so out of the wrath that belongs to them that remain therein 3. Giving no offence in any thing that the ministry be not blamed Paraphrase 3. And one especial part of our labour and care is to abstain strictly from all things that may avert any man from the faith indeavouring to approve our selves to all that all men may look on our behaviour in the Gospel with reverence and not with censure and so be attracted to Christian life not deterred by us 4. But in all things approving our selves as the ministers of God in much patience in affliction in necessities in distresses Paraphrase 4. Approving our fidelity in the discharge of our office by all proper means first by the constant patient enduring of all sort of afflictions viz. pressures wants exigencies 5. In stripes in imprisonments in tumults in labours in watchings in fastings Paraphrase 5. Scourgings imprisonments seditions by pains taking denying our selves our ordinary sleep and food 6. By purenesse by knowledge by long-suffering by kindnesse by the holy Ghost by love unfained Paraphrase 6. By continence by the study of the divine Law in the more secret sense see note on 2 Pet. 1. c. by long-suffering by bounty by the extraordinary gifts of the Spirit prophesying languages c. by sincere charity and zeal to the good of souls 7. By the word of truth by the power of God by the armour of righteousnesse on the right hand and on the left Paraphrase 7. By preaching the pure Gospel of Christ by the power of God in doing miracles c. by weapons evangelical of all sorts for the temptations of a prosperous and an adverse condition the spears in time of prosperity to repell the temptations of the world resolution against all the assaults of carnality and the shield in order to dangers and approach of evil patience constancy and perseverance to defend us from them 8. By honour and dishonour by evil report and good report as deceivers and yet true Paraphrase 8. Through the various fates of being contumeliously used by some as well as reverently by others vilified as well as commended counted as deceivers when yet we are most faithfull dispensers of the truth of God 9. As unknown and yet well known as dying and behold we live as chastned and not killed Paraphrase 9. Esteemed and look'd on by some as if they knew us not by others own'd and valued some judging us as lost men that by our needlesse zeal had brought destruction on us whereas by Gods help we are still alive permitted by God to be afflicted and chasten'd but not yet to be put to death though of some of us 't were verily purposed that we should 1 Cor. 15. 32. and 2 Cor. 1. 8. 10. As sorrowfull yet alway rejoicing as poor yet making many rich as having nothing and yet possessing all things Paraphrase 10. Our lives pitied and look'd on as made up of nothing but sadnesse whilst yet we are alwaies cheerfull and rejoicing in the testimony of a good conscience as poor our selves and yet enriching whole multitudes of men with that which is the most valuable true riches and though we are deem'd and that truly to have nothing yet are we so provided for by Gods good providence as to want nothing that is necessary or usefull for us 11. O ye Corinthians our mouth is opened to you our heart is enlarged Paraphrase 11. I have spoken clearly and freely to you O Corinthians and my heart as well as my mouth hath been enlarged to you also so great is my kindnesse and affection to you 12. Ye are not straitned in us but ye are straitned in your bowels Paraphrase 12. Ye are not pent up in us as in a narrow room my whole soul is open to you and at your service you have no small place in my affections but you doe not retribute as ye ought ye are somewhat straitned in your affections toward me 13. Now for a recompense in the same I speak as unto my children be ye also inlarged Paraphrase 13. And truly it were but a just return as from children to your parent if ye would be back again as kind and affectionate to me as I have been to you 14. Be ye not note b unequally yoked together with unbelievers for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse
had from God 2. I knew note a a man in Christ above fourteen years agoe whether in the body I cannot tell or whether out of the body I cannot tell God knoweth such a one caught up to the third heaven Paraphrase 2. I know one that was transported in a vision by the Spirit of Christ that is I my self about fourteen years past was in an extasie Act. 22. 18. such an one that I am not able to say whether I were bodily removed and carried to the third heaven the place of Gods glorious residence or whether only in a vision such representations were made to me remaining upon the earth 3. And I knew such a man whether in the body or out of the body I cannot tell God knoweth Paraphrase 3. I say I know not which of these it was God only knows 4. How that he was caught up into paradise and heard unspeakable words which is not lawfull for a man to utter Paraphrase 4. But whether bodily or in vision me thought I was in the highest heaven ver 2. here called paradise in respect of the joyes that dwell there and had such revelations made to me by an Angel from God as were wonderfull to consider but which I was forbidden to declare to others 5. Of such a one will I glory yet of my self I will not glory but in mine infirmities Paraphrase 5. And though I have this abundant matter of glorying yet shall I not make use of it any farther or more plainly but boast only of my sufferings for Christ 6. For though I would desire to glory I shall not be a fool for I will say the truth but now I forbear lest any man should think of me above that which he seeth me to be or that he heareth of me Paraphrase 6. For if I would speak of this I justly might for it is most certainly true but I will say no more of this subject for I desire not to put men into any other opinion of me then what they have from those more visible evidences my ordinary constant actions or words 7. And lest I should be exalted above measure through the abundance of revelations there was given to me note b a thorn in the flesh the messenger of Satan to buffet me lest I should be exalted above measure Paraphrase 7. And indeed after I had these high transcendent revelations that I might not be elevated with them a sharp affliction was sent me in mercy by God but inflicted on me by Satan and some instruments of his who dealt very roughly with me beat me imprisoned me scourged me see Chrysost Epist 15. to 7. p. 101. lin 40. and this was by God designed to keep me humble 8. For this thing I besought the Lord thrice that it might depart from me Paraphrase 8. And I earnestly prayed to God to be delivered from it 9. And he said unto me My grace is sufficient for thee for my strength is made perfect in weaknesse Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me Paraphrase 9. And the onely answer I received was this It is enough for thee that what I doe is for thy good afflictions are the means to doe the Christian most good the greater the pressures are the more visible is the perfection of the divine assistance or the more thy persecutions are the more is the Gospel propagated by thee Theophylact nay afflictions therefore are the things I rejoice in see Heb. 3. a. more then any thing even then revelations themselves as the means by which the power of Christ and his presence may appear more visibly upon me see note on Rom. 9. b. then by any other means it could even in as glorious a manner as that wherein God exhibited himself in the Ark. 10. Therefore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weak then am I strong Paraphrase 10. This therefore of diseases and afflictions and reproaches and persecutions for Christ is a thing with which I am perfectly pleased I have nothing of exception against them for in time of afflictions the strength of Christ is more eminently visible in me the heavier the pressures are the greater supports I have from him or the more I suffer for the more Proselytes I gain to it Theophylact. 11. I am become a fool in glorying ye have compelled me for I ought to have been commended of you for in nothing am I behind the very chiefest Apostles though I be nothing Paraphrase 11. You see how vain I am in boasting yet your calumnies have made it necessary for me to doe so For sure I have done and suffered as much as any the most valued Apostle though indeed I have no reason to have any opinion of my self for all this 12. Truly the signes of an Apostle were wrought among you in all patience in signes and wonders and mighty deeds Paraphrase 12. If patience of whatsoever sufferings for the Gospels sake if working of miracles of all kinds be able to testifie a man to be sent and authorized by Christ as beyond all other things that is most proper to doe it then sure it doth appear that I am an Apostle in despite of my calumniators 13. For what is it wherein ye were inferior to other Churches exâ—ept it be that I my self 〈◊〉 not burdensome to you forgive me this wrong Paraphrase 13. For there is no Church that hath had more pains taken among them more gifts bestowed for the building them up more of any thing that is needfull then ye have had from me the onely thing wherein ye differ from others is that all hath been done without any charge of yours without my asking or receiving any thing from you and if this be a wrong you will easily I suppose forgive it me 14. Behold the third time I am ready to come to you and I will not be burdensome to you for I seek not yours but you for the children ought not to lay up for the parents but the parents for the children Paraphrase 14. I have now made a third resolution see c. 1. 16. to come shortly among you and I will doe it without putting you to any charge for I covet not your possessions but your salvation and as a parent I desire to doe all manner of good to you and to receive none from you 15. And I will very gladly spend and be spent for you though the more abundantly I love you the lesse I be loved Paraphrase 15. And I will offer up my self most chearfully for the good of your souls exhaust all the small goods I have and venture even my life for you and never be discouraged though as my love and the effects thereof encrease toward you so yours lessen toward me 16. But be it so I did not burden you neverthelesse being crafty I caught
this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be by observing first what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the first it referres clearly to the form of benedictions among the Jewes Lev. 9. 23. used solemnly by the priests who did blesse the people in set forms Num. 6. 24. as well as blesse God for them as Gen. 14. 19. Melchisedek blessed Abraham and said Blessed be Abraham of the most high God as well as Blessed be the most high God v. 20. Thus also did parents blesse their children Isaac Jacob Gen. 28. 3. and Jacob his sons Gen. 49. Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that will be interpreted by the use of the phrase Gen. 48. 20. where Jacob speaking to and blessing Ephraim and Manasseh saith In thee shall Israel blesse the very same phrase as here saying God make thee as Ephraim and as manasseh By which it may be reasonable to conclude that to blesse others in this form God make you as Ephraim c. to make use of his ensample in blessing any is to blesse them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ephraim And so proportionably this will be the meaning here of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In thee shall all the nations of the earth be blessed They among all the nations or Gentiles and not onely the Jewes that blesse themselves or others shall use this proverbial form of benedictions by mentioning the blessings that God bestowed upon Abraham God make thee as Abraham c. or as the form is set down Gen. 28. 4. God give to thee the blessing of Abraham Thus Rabbi Solomon interprets it on Gen. 12. 3. that men shall say to their children Be thou as Abraham adding that the phrase is used in Scripture alwaies in this sense And so sure it hath been used according to that prediction Ever since this form hath been retained among the Gentile part of the world The God of Abraham c. blesse thee And the full importance of that blessing is that Gods mercy to Abraham his blessing him and his seed in this world with those blessings of prosperity but especially his looking upon him as on a friend upon his faith in Gods promises and obedience to his commands his justifying him by faith without the deeds of the Law is and shall be recited as an example of Gods dealing not onely with the rest of the Jewes but also with the Gentile world and the form of the Gentiles blessing or praying for themselves or of the priests for them shall be this that God will deal with them as he did with Abraham which is here used by the Apostle as a proof that the Gentiles are now to be justified by faith without the Mosaical performances which was the thing to be proved v. 7. Thus was the phrase used in the places of Genesis to which this here referres Gen. 12. 3. where v. 2. these other phrases are used to the same purpose I will make thy name great or illustrious and thou shalt be a blessing that is thy name shall be proverbially used in benedictions So c. 18. 18. so c. 22. 18. the form is a little changed In thy seed shall all the nations of the earth be blessed that is I will give thee so numerous and potent and victorious a progeny and make good the promises made to thee so visibly to them also to Isaac and Jacob c. Ecclus 44. 22. justifie them as I have justified thee and that the progeny of Esau as well as Jacob those that shall obey me of the Gentiles as well as Jewes by faith without Judaical observances that all the Gentiles shall take notice of them and when they would blesse themselves or others or pray for Gods acceptation or justification they shall use the mention of thy progeny or posterity that God would deal with them whom they blesse as he dealt with Abraham's seed exceedingly prosper them and multiply them bless and accept and justifie them So Act. 3. 25. where these words are cited again of Gods telling Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy seed shall all the families of the earth be blessed the meaning is clearly this that God hath so blessed Abraham's seed the Jewes in giving Christ to them and to them first or primarily v. 26. that all the families or nations of the earth when they shall blesse themselves as the Greek passive is oft in the sense of the Hebrew Hithpael or when they shall be blessed by their parents or priests or friends this shall be the form God blesse thee as he did the Jewes or Abraham's seed To this matter it may perhaps be farther observable that the phrase It was counted unto him for righteousness so often applied to Abraham Rom. 4. may seem to signifie in this same sense also that his faith and ready obedience in going out of his countrey c. were by God looked on as such heroick acts in one brought up among examples of idolatry and villany that it took off that entaile of curse that lay upon that nation and family and entailed a signal blessing on him and his seed viz. upon that part of it that imitated him Isaac and Jacob and the obedient Jewes though the rebellious were cut off in the wilderness and after by captivities and at last the crucifiers of Christ by the Roman Eagles accordingly as it is said of Phinees upon that heroicall fact of his It was counted to him for righteousnesse among all posterities for evermore that is that act of his zeal to God brought a blessing not onely upon his person but upon his posterity as it is said Num. 25. 12. Behold I give unto him my covenant of peace and he shall have it and his seedafter him the covenant of an everlasting priesthood And why may not in Analogie to this use of the phrase in the Psalmist that of imputing Abraham's faith to him for righteousness be this blessing his seed those of his stock and all others that imitated his obedience for his sake or in the like manner as God had blessed him V. 16. Christ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies Christ considered as head of the Church together with the body annex'd to it that is Christ and all believers or Christians So 1 Cor. 12. 12. As the body is one and hath many members and all the members of that one body being many are one body so also is Christ Where answerable to the body with many members in the first part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ in the second which must therefore signifie the whole society of Christians So 1 Pet. 1. 11. when he speaks of the Spirit of Christ that is of prophecie foretelling the sufferings which should befall Christ and the glories after them it signifies not personally to Christ but in this greater latitude the crucifixion of Christ and the persecuting of Christians and proportionably the resurrection
Tim. 1. 3. he is yet commanded by S. Paul to doe the work of an Evangelist 2 Tim. 4. 5. that is as he was Bishop of those that believed under that Metropolis and of those also that should come in to the faith in all Asia so he had also authority to make known the Gospel to them that knew it not to call them to the faith which is the peculiar notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Evangelize and to preach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 28. 29. to gather disciples as those words are opposed to teaching Act. 15. 35. and c. 5. 44. and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word differs from doctrine 1 Tim. 5. 17. Now as he that from a Deacon is made a Bishop hath all the powers that belonged to a Deacon still continued to him and the addition of so much more so he that is an Evangelist if he be farther invested with power of Ordination may still remain an Evangelist the power of constituting Bishops over them that believe and are baptized being reconcileable with the power of preaching to them that believed not Only the word Evangelist denoting no more then that of being sent by an Apostle to preach is indifferently used whether he have the power of Deacon onely as Philip or more as of Timothy and Mark hath been affirmed and so is here set after the Apostles and Prophets and distinguish'd from Pastors and Doctors that come after by which the ruling Elder or Bishop is understood V. 14. Sleight The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dye might possibly signifie inconstancy and mutability because nothing is more variable then that And so in Antoninus l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set to signifie the firmest constancy of mind In this sense it might well enough agree with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being carried about with the wind c. and so Xylander upon that place hath taken confidence to interpret it that S. Paul advises us to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith he nè omni vento doctrinae circumagi nos in errores abripi patiamur that we doe not permit our selves to be driven about and snatch'd into errors by every wind of doctrine But the Glosse of Phavorinus is more to be heeded who renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 craft subtilty dexterity to deceive and agreeably the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here set with it in the sense wherein we proverbially say of a cunning cheat that he sets the dice upon us And so Eusebius out of Irenaeus speaking of Marcus saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying deceitfull artifice such as Conjurers use Eccles Hist l. 4. c. 11. See Theophylact who comparing the false teachers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicers saith of them that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remove the simple as they please as at dice they can cast what throw they have a mind to and this saith he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here spoken of and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever their deceitfull artifices have a mind to Ib. Ly in wait to deceive What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place may thus be collected Hesychius seems to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arts for so I suppose the words in his Glossarie must be mended in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes after and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use any artifice and to deceive The word saith S. Chrysostome is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in speeches in work◠in wrestlings In speech it is set down by the Rhetoricians for one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Hermogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 217. and because these are all designed to the working on and perswading the auditors therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus to contrive the speech that it may probably be most perswasive see Chrysost Tom. 4. p. 416. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he otherwise dressed up the same thing and proposed it more softly or calmly and cunningly So Tom. 3. p. 495. l. 20. and p. 880. l. 1. he proposes not sins plainly calling it idolatry c. but after another manner contrives and formes his speech so as it may best perswade by concealing what is likely to avert So in Marcus Eremita in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 941. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you desired some method and exhortatory discourses that is some colours of perswasion And the like arts of dissimulation and disguise as these in all sorts of actions and particularly in combates are in like manner express'd by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 11. the crafts and ambushes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the treacheries deceits and cunning contrivances of the devil Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that is not apt to be deceived by any subtilties contrivances concealments as in Hermes Trism l. 13. p. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most wise Judg that cannot be imposed upon by any artifices of the advocates or pleaders And thus in this place the craftiness of men is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the managing and contriving of their false doctrine so as they may be most likely to perswade and gain upon seducible auditors V. 16. From whom the whole body This verse hath much of difficulty in it and the first part of that is whether Christ being called in the former verse the head of the Church the influences that here are said to come from him and are set down by Analogie with the natural body are those that come from the head and not rather from the heart To this the solution may be easie first that it is very probable that in a mans body the growth is from the head For the animal spirits are by the nerves conveyed to the nourishing and encreasing the several parts through the whole body and those nerves descend from the brain by the spina dorsi and are from the vertebrae there branch'd out over the whole body from whence it comes to passe in crooked persons where the vertebrae are displaced that the growth is thereby hindered And then the Analogie will hold exactly to the Church the body of Christ that it receives its supply for encrease or growth from Christ the head Secondly that if this be not so but that the heart should be found to be the fountain both of life and growth yet the Analogie here will still hold it being reasonable to affirm that Christ supplies the place of both these parts in the Church is the head to rule and direct and the heart also to supplie it
with all it wants with graces for the beginning and increase of life In the next place therefore it is not easie to give an account of that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sufficiently expounded by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring to friendship and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the body signifies a close conjunction somewhat above that agreement of parts or fitting together noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent that signifying the fitting one part to another by jointing or putting together but the latter the fastning them when they are so jointed either as by cementing or by pinning or by clapping plates of iron upon them which will keep them from falling or being pluck'd asunder and this is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. 19. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally by touches or contiguous but not continuous parts that is by joints so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tango because though the joints like several pieces of timber fitted together doe touch one another yet there is not that continuity as in each part is discernible and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by ligatures and bands and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by every touch that is every joint without mention of the bands Where there being no matter of doubt but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bands denote the veines and arteries those ligaments of the body by which the blood and spirits are conveyed to every part it must follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it must signifie the joints that are so cemented and kept together with these bands and so by both of them there and by one here comprehending also the other under it the body is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplied by the one and knit together by the other And then it being evident that this place and that are parallel it will follow First that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here every touch or contiguity or joint will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touches and ligaments in the Plural there and Secondly that the Genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows here must be the latter of two Substantives and denote the office or use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joints and veins and arteries viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to supply or contribute to every part that which it wants as in the place to the Coloss the body is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passive to be thus supplied and provided for by them The third difficulty is what is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that will now be more easily salved For the supply being made by the veines and arteries that knit the joints to all the parts of the body those parts that receive the supplie being after mentioned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting their proportion of want the degree or measure of their capacity of receiving it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs belong to the Agent in this supply the joints and veins and arteries that thus contribute to the wants of each part and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie by or according to their operation or operative virtue or efficiency or power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proportion of every member that is in proportion to what every member wants not only for its present subsistence to repair what is daily lost but for growth also till it attain to the full dimensions that belong to it The last difficulty is why when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body is the Subject of the Proposition and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causes increase is the Predicate that connects with it here is yet added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the body thus the body causeth encrease of the body But that is answered also by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body in Greek is answerable which signifies not only body but beings essence and being joined with any thing else signifies that to which it is joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body that is himself and so here 't is taken and so signifies no more but that the body by those means specified causeth increase of it self that is is daily nourished and increased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the building up or improving it self in love which is as it were the reciting of the whole verse and applying of it to the businesse in hand the Church as it is the body of Christ that as union and kindnesse and the supply that is made by one part of the body to the other is that that sustains and gives growth to the body so is amity and joining together in common assemblies and the rich mens and the maturer and stronger Christians contributing their supplies to the temporal but especially to the spiritual wants of the poorer and weaker a means of increasing and building up the Church of Christ wheresoever it hath been planted By what hath been here said thus largly that other parallel place Col. 2. 19. is sufficiently explained also V. 19. Past feeling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith Pausanias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cease to feel cold as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Actively to labour but Passively to suffer pain So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that through extreame cold are num'd and can neither feel nor doe any thing Ib. Uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S Basil ad Diodorum the word is used for those abominable sins not to be named whether of men or women V. 26. Let not the sun goe What is here advised by the Apostle is parallel to the directions of the antient Philosophers known by the Ephesians to whom he wrote Aristotle distinguisheth in this matter Eth. l. 7. c. 6. between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are highly enraged and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter or contumelious in their anger and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be reconciled whom elsewhere he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that hardly are dissolved hardly put off their displeasure Eth. 4. 5. These three sorts are here referred to by the Apostle The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is intimated in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be angry whether by that be meant suddain anger and hastinesse or whether distemper and rage conceived upon any the greatest provocation This first degree is here supposed and the exhortation founded in the presence of it which yet concludeth not this whether suddennesse of passion or inordinacy of rage to be no sin for certainly the contrary to the slownesse to anger is elswhere commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1. 19. and so of the charitable man it is said 1 Cor. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is slow
manner as Philippi did and yet in the Subscription of the Epistle to Titus we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Nicopolis of Macedonia This may serve to give account of the varieties which seem to be among writers about this city And as in Civil so in Ecclesiastical divisions such variety is observable Those cities were chief and Metropoles where the Gospel was first planted and thence communicated to the neighbouring regions And such was Philippi as 't is clear by the story of S. Pauls preaching the Gospel in Macedonia Act. 16. 9 10 c. and 1. Thess 2. 2. first at Philippi then after at Thessalonica In which respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priority of conversion to the Faith and being S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first-fruits in that region some privilege belongs to Philippi even before Thessalonica that chief Metropolis of Macedonia viz. that Philippi was the elder sister in the Faith and so in that respect though not in others the prime Metropolis of Macedonia Hence it is that the liberality of the brethren of Macedonia in common 2 Cor. 11. 9. is imputed to the Philippians peculiarly Phil. 4. 16. by which it appears that all the Christians of that region or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Macedonia are contained under that title And so though there be but one Epistle written by S. Paul to these Philippians yet S. Polycarpe mentions Pauls Epistles in the Plural to them by which learned men understand those other inscribed to the Thessalonians that other chiefe city of Macedonia which might therefore belong to Philippi also And to that the severe adjuration of the Apostle 1 Thess 5. 27. seems to belong where he adjures them by the living God that that Epistle be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the holy brethren indefinitely that is I conceive to all the Christian in each Church of Macedonia And so it is evident that the Epistle inscribed to the Corinthians belonged to all the Churches of Achaia 2 Cor. 1. 1. and so that inscribed to the Colossians was also to be read Col. 4. 6. by the Church of Laodicea the chief Metropolis of Phrygia to which Colosse is adjoyn'd as a secundary Col. 2. 2. By all this appears how in Philippi there may be more Bishops then one indeed as many as were in all Macedonia at least as in the cities under that Metropolis Ib. Bishops What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes in the Old and New Testament hath been said already Note on Act. 1. b. viz. praefecture or ruling power in the Church But whether this belonged to singular persons one in each city and region adjoyning or to a number of such ruling together as collegues hath been of late controverted by some and this place which mentions in Philippi Bishops in the Plural hath been a principal testimony to conclude that in one Church there were many Bishops This if it were granted and consequently that Bishops here denote no other then those whom we now call Presbyters would be of no force to inferre this conclusion That Churches in the Apostles times were ruled not by single Bishops but many Presbyters because 1. it were possible that the Apostle himself might at this time retain that supreme Episcopal power in own hands and though absent in body yet by letters being present in spirit exercise that power over them Or 2 dly if the Apostle had constituted a Bishop over them yet 't is possible that at the writing this Epistle the Chair might be vacant or that the Bishop might be absent And indeed Epaphroditus who is by Theodoret and others affirmed to be Bishop of Philippi by Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctor which that it is the title of Bishop we have formerly shewed Note on 1 Cor. 12 d. appears c. 4. 18. to have been with Paul at this time when he wrote the Epistle so saith Theophylact that the Clergy are mentioned in this and in no other Epistle because they had sent Epaphroditus with necessaries for the Apostles use and to have carried the Epistle to them which one thing might make it inconvenient to inscribe the Epistle to him And yet in the body of the Epistle c. 4. 3. there is an Apostrophe which in all probability belongs to him under the name of his yoke-fellow that is to look to the relief of the widowes supposing him present at the opening of the letter But there is no need of such answers as these to avoid the force of this argument That which hath been said Note a. will give a clear account of it that Philippi being a Metropolis under which were many other Churches which had each of them a Bishop all those Bishops are here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural as this Epistle was written to all those cities or Churches and not onely to that of Philippi Of this it is clear in Ecclesiastical writings that there was a Bishop constituted by the Apostles For so Tertullian distinctly mentions it for one of those Churches which derived the pedegree of Bishops from the Apostles as founders And Ignatius S. Pauls successor at Antioch in his Epistle to them names Vitalis as their Bishop and the Latine old copie of Polycarps Epistle to them mentions Vitus which is surely the same And though that Epistle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and Deacons onely yet considering the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down Note on Act. 11. b. there will be little doubt but that Elders there and Bishops here are all one viz. all the Bishops of the cities under that Metropolis which may well be contained under the title there prefixed to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Church of God adjoyning or belonging to Philippi And indeed as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders is a note of Prefecture and so may fitly belong to the Bishop in each city see Note on Act. 11. b. in all the places of the New Testament so there is little reason to doubt of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishops The first mention of it is Act. 20. 28. where those that had been called Elders of the Church v. 17. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops of the flock set over it by the Holy Ghost where if the flâ—ck were the Christians of any one city there might be some pretence that the Elders or Bishops in the Plural might be those which are now called Presbyters But it is apparent that the flock is the Christians of all Asia of which it is said c. 19. 10. that all that dwelt in Asia heard the word of the Lord and almost all Asia were converted saith Demetrius v. 26. which Paul câ—lls the opening of a great doore to him in those parts 1 Cor. 16. 9. And consequently the Elders or Bishops there are the Bishops of all Asia at least those that belonged to Ephesus as
ministrations 1 Cor. 12. 5. And these are elsewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers of God 1 Thess 3. 2. the title that was then bestowed on Timothy as the fellow-labourer of Paul in the Gospel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chryst as of Epaphras 't is said Col. 1. 7. our fellow-servant all one with his fellow-labourer before who is for you a faithfull minister in Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord as of Tychicus Ephos 6. 21. our beloved brother and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithfull minister in the Lord. In all which places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those adjuncts is applied to those assistants and attendants on the Apostles that were as they pleased employed by them in the Gospel Besides these other places there are wherein 't is applied to the Apostles themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deacons or ministers simply 1 Cor. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God 2 Cor. 6. 4. of Christ 2 Cor. 11. 23. Ephes 3. 7. 1 Tim. 4. 6. of the Church Col. 1. 25. of the Gospel ver 23. of the New Testament 2 Cor. 3. 6. And this still in a more general notion as it denotes servants officers of what kind soever V. 7. My grace That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies any favour or mercy of God should here peculiarly be used for the sufferings which had befaln S. Paul in the discharge of his office will not appear strange if first it be considered how often this state of suffering is mention'd by Christ and by S. Paul S. Peter and S. James as an eminent mercy of Gods to them who are thus honoured by him accordingly that it is to be look'd on as matter of all joy in their account whensoever it befalls any secondly if it be compared with ver 29. where the Philippians suffering for Christ as eminently as their believing in him is mention'd as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was granted them by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace or mercy or special favour of God As for that which is affirmed in both these verses that this Church of Philippi was thus persecuted for Christianity and so participated with him in his bands or sufferings though it be not mention'd in the story of the Acts yet it is in it self easie to be believed and by these testimonies put beyond all question the Jewish unbelievers everywhere stirring up the Roman magistrates to persecute the believers in their Provinces V. 13. Palace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Latine and so in Greek and same the common hall or court where judgment used to be had the Praetor being a Roman officer in their judicatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place where the people meet saith Phavorinus and so sure it signifies here and S. Paul's being imprisoned and brought before the judges might be a means to make Christianity known to the bench and the whole court Thus one of his Judges had told him that he had perswaded him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little way to be a Christian which is the thing that here seems to be related to or some other of the same nature V. 18. Pretense The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only a pretext or pretense and so is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true cause but also an occasion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seeks occasions Prov. 18. 1. and so it seems to be taken here and so more fitly to connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all means then it could doe if it were rendred in pretense thus by all means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether by occasion onely that is accidentally and not by a designed causality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether by truth that is by a direct real way of efficiency V. 22. Fruit of my labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be a Latinisme operae pretium and so to signifie accordingly worth my labour worth doing as we say a desirable thing So Theophylact renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fruitless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for I bring forth fruit by this means V. 23. To depart Of the many acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none seems more proper to this place then that which is in its self most simple and plain that it signifie to depart this world or retire remove out of this life migrare abire discedere reverti every of which is usually taken for an expression of death and are answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack here makes use of the same which is by the Chaldee used of Moses on Cant. c. 1. when Moses's time came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to depart or that he should depart out of the world and so 2 Tim. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily rendred the time or season of my departure or decease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Palladius Hist Lausiac p. 506. A to loose from thence or most properly to return alluding to Eccles 12. 7. where the body returnes to the earth as it was to the place from whence originally it came out and so the spirit unto God that gave or first breathed it into the first man And so ordinarily in Christian Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like And for the original of this use and acception of the word nothing can be more probable then that it is a phrase of the Mariners who are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose from the haven when they goe out oram solvere and absolutely solvere to loose and when they do this by way of return homewards then 't is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Luk. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is coming home returning from the marriage feast So 2 Mac. 8 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retiring disorderly So the method of reducing conclusions to their principles is by Aristotle styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philoponus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a returning or running back from the conclusions or effects to their Principles adding that it is a metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from travailers returning to their homes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a returne from strangers to ones own home is thus styled V. 25. Having this confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat an obscure phrase and may best be explicated by two considerations First that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hoping with some confidence answerable to the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope but 2 Kin. 18. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion confidence So v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoping confidently this very thing So 2 Cor. 1. that which is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hope v. 13. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
the heathenish Pythagorean Philosophy together with the observances of the Mosaical Law and very distant and contrary to Christian divinity 9. For in him dwelleth all the fulnesse of the Godhead note c bodily Paraphrase 9. For the whole will of God is by Christ really made known to us as his Divinity really dwels in him and therefore there is little need of the additions of the Gnosticks which they borrow out of the heathen and Jewish theologie to supply the defects of the Evangelical doctrine 10. And ye are compleat in him which is the head of all principality and power Paraphrase 10. And by him you have knowledge sufficient to satisfie and complete you without such supplies as these from the doctrines and divinity of the Gnosticks about their AEones see 1 Tim. 1. note d. look'd on by them as divine immortal powers of which whatsoever they are if they be not idol-things be they Angels of a superiour or second degree Christ is the head and they which have Christ need not trouble themselves with these accessions 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ Paraphrase 11. And as you need not take in these fragments of heathen theologie into the Christian so is there as little need of the Judaical observations circumcision c. which are urged by the Gnosticks also Christ having in his Gospel helped you to the true gainfull circumcision not that outward the cutting off the fore-skin with a knife but the inward spiritual the putting off throwing away all those carnal sins which the Gnosticks again doe so abound in and this is the true Christian circumcision 12. Buried with him in baptisme wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead Paraphrase 12. And to all this you are engaged and have undertaken it in your baptisme whereof one part referring to the burial of Christ denotes not only your dying to your sins forsaking the impurities of your heathen lives but also the abrogation of and liberty from the Mosaical performances Ephes 2. 15. and your laying all down in the grave to be buried with Christ never to live or have power in or over you again and another part that of coming out of the water referring to the resurrection of Christ denotes your vow and engagement to rise to all Evangelical performances and to all purity of life by the virtue of your faith in that God whose power and sufficience to make good all his promises to you is demonstrated by his raising up Jesus from the dead 13. And you being dead in your sins and the uncircumcision of the flesh hath he quickend together with him having forgiven you all trespasses Paraphrase 13. And you being heathens and uncircumcised and so without requiring those legal performances of you hath he received into covenant taken you out of your heathen dark dead condition and having pardoned you all your past idolatries and provocations he hath called you into the free estate of the Gospel requiring none of those legal yokes of you which the Judaizing Gnosticks lay upon you 14. Blotting out the note d handwriting of ordinances that was against us which was contrary to us and took it out of the way nailing it to his crosse Paraphrase 14. Having by that proclamation of pardon to all penitent believers Gentiles as well as Jewes which is a doctrine of Christ's now peculiarly revealted in the Gospel blotted out that bill which the Jewes were bound by having as it were signed it with our own hands against our selves by prosessing to expect justification by the Law a bill indeed contrary to our peace destructive to us and having taken away cancelled it and that as bonds are wont to be cancelled by striking a nail through it viz. nailing it to his crosse that is cancelling it by his death undergoing a vile death for us and obraining pardon of sins for us by that means 15. And having spoiled principalities and powers he made a shew of them openly triumphing over them in it Paraphrase 15. By which means also of his death he hath devâ—sted the evil spirits of their power thrown them out of their temples filenced their oracles c. and hath made it publickly discernible to all men carried them as it were in triumph as those that he had taken captive victoriously see Joh. 7. a. brought them from their idolatrous practices to the true Christian religion 16. Let no man therefore judge you in meat or in drink or note e in respect of an holy day or of the new moon or of the sabbath daies 17. Which are a shadow of things to come but the body is of Christ Paraphrase 16 17. Let no man therefore impose on you their doctrines of Mosaical abstinencies c. and condemn or sentence Christians see note i. for eating or drinking things prohibited by the Jewish Law nor observing those things which are set down in their section of feasts or new moons or sabbaths which were all but types of Christianity and therefore now in the presence of Christianity it self are not obligatory 18. Let no man note f beguile you of your reward in a note g voluntary humility and worshipping of Angels note h intruding into those things which he hath not seen vainly puft up by his fleshly mind Paraphrase 18. Let no man please himself and condemn you in point of worshipping Angels as mediators to God as if there were some peâ—â—al humility in so doing undertaking to search into those things which he knows nothing of having no other ground for his doctrine but his own carnal phantasie 19. And not holding the head from which all the body by joints and bands having nourishment ministred and knit together increaseth with the increase of God Paraphrase 19. Which they that are guilty of doe disclaim Christ who is indeed the head of his Church the only intercessor to the Father from whose influences as in the natural body the animal spirits are from the head conveyed to all the body by the nerves and thereby all the joynts cemented together for the supplying all the wants of every part so the Church by the unity maintained and continued with Christ the head and by amity liberality and charity of one towards another shall thrive and prosper and increase to that proportion which God requires see note on Ephes 4. e. 20. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances Paraphrase 20. If therefore ye have received the Christian faith and as ye ought to doe made that use of the death of Christ as to have forsaken all other doctrines and practices to receive his and so to look upon the rites of the Jewes and the
him to eternal blisse shall never part from Christ again but enjoy his presence for ever 18. Wherefore comfort one another with these words Paraphrase 18. This consideration is certainly sufficient to yield you matter of comfort and support in the death of any that is nearest to you and to assure you that Christ's promise of delivering the persecuted is no whit lesse performed to them that die under the persecutions then to them that live to see their persecutors destroyed which shall now ere long come to passe See ch 2. 16. Annotations on Chap. IV. V. 4. His vessel It is the conceit of a learned man that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own vessel here signifies his lawful or proper wife But there is no example nor analogie for this interpretation unlesse that the wife is elswhere called the weaker vessel 1 Pet. 3. 7. But that supposes the man to be a vessel too and concludes no peculiarity of that title to the woman but onely that she is the weaker The wives are indeed by some called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your fields in Demetrius Cydonius by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your dwelling in Euthymius Zygabenus but no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessel And indeed the Context doth otherwise incline it to denote the mans own body For that which is opposed v. 5. to this possessing his own vessel with chastity and honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passion of lust that is inordinate lust as the Gentiles c. Now those Gentile impious unnatural practices were not peculiarly opposed to conjugal chastity but simply to chastity or purity whether in marriage or out of marriage And to that best agrees the notion of his own vessel as it signifies his own flesh his own body Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying simply an utensil or instrument of use see Mat. 21. Note b. the body being the great utensil or instrument of the mind is fitly so called Thus Barnabas in his Epistle calls the body of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessel or utensil of the Spirit and so the Jewes call the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an instrument and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very near that onely the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant This possâ—ssing or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes in the idiome of these Writers preserving or keeping Luk. 21. 19. the body in purity and honour is the perfect chastity either in coelibacy or the conjugal state in opposition to all those unnatural lusts which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 26. dishonourable affections the basest vilest submissions imaginable and the same is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes it not improbable that that should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also but however it signifies the same thing inordinate desires or lusts And to this also agrees that which follows v. 6. See Note b. V 6. Goe beyond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a general word to signifie transgressing of the due limits in any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe beyond the bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressing of oaths and obligations saith Hesychius and when the close of Hesiods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith Proclus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— to avoid all deviations from the right and good mark and so in Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mischievous transgressing This being applied to matters of uncleanness as appears v. 7. and by the modest civil expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a matter and by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath formerly been explained to belong to inordinacy or unnatural lusts will be concluded most probably to signifie those filthinesses which exceed the bounds and law of nature Hence perhaps it is that Hesychius hath rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely in that notion of the word wherein Clemens in his Paedagogus l. 2. cites it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that dishonourable villanous practice here mentioned v. 5. And thus we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Epiphanius of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And to this purpose it may perhaps be farther observable that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old word from whence the rest of the tenses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come doth in the Old Testament signifie the husbands companying with the wife and is rendred going in unto her and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by humane Authors used in that sense applied to other creatures Aristot Hist Animal l. 5. cap. 14. speaking of an Elephant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Histor Animal l. 6. c. 12. And to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Cicero the Latine batuere Another ordinary notion there is wherein these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are here used together doe agree viz. to denote superiority or being in a more eminent degree So saith Chrysostome of the Bishops superiority above Presbyters in the point of Ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this they exceed or haâ—â— more power But this notion being by the Context rendred unappliable to this place will onely signifie that these two words being of the same importance in other things may probably be so in this matter also wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so visibly used in these Sacred writings for unnatural unclean excesses See Ephes 5. 5. Theophylact though he acknowledge the phrase to belong to matters of uncleanness and so interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet thinks it belongs peculiarly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adultery which saith he is here fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God saith he hath allowed every man his wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defined bounds to nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should content himself with that one woman and he that doth not he may properly be said to exceed and to desire inordinately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this peculiarly against or to the wronging of his brother But the sin here mentioned being a specification of what was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an instance of the practice of the heathens that knew not God v. 5. and presently attended with Gods being an avenger of all such things v. 6. it will not so reasonably be restrained to adultery but be taken for those foul sins for which the Gentiles mysteries were so
to you Job 1. 21. For this is the condition of the Evangelical covenant which is the covenant of sufferings that we should rejoice in them Mat. 5. 12. and give God thanks for them 1 Pet. 3. 15. and 4. 16. 19. Quench not the Spirit Paraphrase 19. This gifts of tongues healing c. which were given in form of fire must be used accordingly not quenched with neglect vanity wicked life but preserved by prayer thanksgiving and holy life and when ye see gifts in others by which they appear to be true teachers ye must not have the same aversion to them that ye would to false prophets 20. Despise not prophesyings Paraphrase 20. And for that faculty of interpreting scripture ye ought to set a special value upon it 1 Cor. 14. 5. 21. Prove all things hold fast that which is good Paraphrase 21. Trie all those who pretend to extraordinary gifts and examine whether they have them or no by that gift of discerning of spirits and make use of those who approve themselves to have what they professe 22. Abstain from all note e appearance of evil 23. And the very God of peace sanctifie you wholly and I pray God whole note f spirit and soul and body be preserved blamelesse unto the coming of the Lord Jesus Christ Paraphrase 23. And that God which is the author of all good things and particularly of that peaceablenesse recommended to you v. 13. and appointed to be secured by the following means work all kind of purity in you that of the flesh and spirit And I heartily pray that all and every part of you may be kept immaculate that whensoever Christ comes either in his signal punishments here forementioned or in that judgment after death ye may be approved and rewarded by him 24. Faithfull is he that calleth you who also will doe it Paraphrase 24. And I doubt not but that Christ who hath called you to the knowledge of his truth afforded you such privileges and advantages advanced you thus farre will farther enable you to persevere spotlesse unto the end 25. Brethren pray for us 26. Greet all the brethren with â—an holy kisse 27. I charge you by the Lord that this Epistle be read unto all the holy brethren Paraphrase 27. I require you with all the weight of adjuration that this Epistle be read and divulged to all the Christians of your Church and so likewise to all the Churches under the Metropolis of Thessalonica and to all the Churches of all Macedonia See note on Phil. 1. 2. 28. The grace of our Lord Jesus Christ be with you Amen The first Epistle unto the Thessalonians was written from Athens Annotations on Chap. V. V. 1. Times and season What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and seasons here signifie appears sufficiently by v. 2. where in another phrase the same thing is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Christ cometh which is without question the same which is so oft called the coming of Christ for the destroying the enemies of Christianity which he should do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper seasons 1 Tim. 6. 15. the day approaching and day in all languages signifies judgment so 1 Cor. 3. 13. the day shall declare that is the judgment that shall sit upon them and so diem dicere is to call a man into any court of judicature and a dayes-man among us is a judge and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season is used Rom. 13. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing the season and that season expressed in the end of the verse as here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approaching of the day So Mat. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signes of the times were the signes of that approaching destruction and accordingly Luk. 12. 56. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this time or season And to this matter plainly set down before c. 2. 16. the full vials of Gods wrath falling on the persecuting Jewes the rest of this discourse to v. 12. doth evidently belong and the suddaianesse and unexpectednesse of it and the surprize of all carnal men which joyned with the persecutors or went on in unchristian sinnes described as it is frequently in the Gospel Mat. 24. Luk. 19. and in the Epistles Rom. 13. 2 Pet. 3. and elsewhere And that it cannot belong to the last coming of Christ to judgement or finall doom appears both from hence that that was the subject of the former discourse cap. 4. 13 c. and this as a distinct matter is entred upon with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But concerning the times and seasons and secondly by the end to which this discourse is here designed by the Apostle viz. to comfort the Christians that were under persecution and give them patience and constancy for which this was a fit consideration that this judgment of God would come suddenly and when it was least expected and so would surprize them if they were not watchfull And this but a transcript of Christs words on this matter Mar. 13. 32. and the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season there made use of v. 33. and more punctually under the phrase of the thief in the night Mat. 24. 43. All which belonged peculiarly to this doom upon the Jewes and not to the general judgment which it is to us certain that those that then lived were not concern'd in but only in this other And if it be here questioned how this destruction of the Jews should concern the Christians in Macedonia and so be matter of such particular advertisement to the Thessalonians I answer that the Jews being at this time dispersed into several parts much farther from Judea then Macedonia did likewise wheresoever they were oppose the Apostles preaching to the Gentiles and not onely so but persecuted those that received the saith with all bitternesse and how peculiarly this was observable at Thessalonica see Note on c. 2. i. The Jewes were the fountains of persecutions saith Tertullian and as they prosecuted the Christians before the heathen powers so all the false-hearted temporizing carnal Christians that were not willing to bear persecutions complyed and joyned with them against the pure and Orthodox and all that did so being engaged in the same course were involved also in the same destruction and so the Jewes and Gnosticks which at this time were the cockle among the wheat in every Christian plantation overran all the Churches of Asia c. as appears by the Apostles and Christs Rev. c. 2. 3. Epistles to them and infested this plantation in the Churches of Macedonia also as oft appeared in the Epistle to the Philippians another Church of Macedonia It was most fit then for the Apostle to forewarn them of their dangers which were likely to assault their constancy and to fortifie them against timidity on one side and the carnal baites on
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 10. But the rich in that he is made low because as the flower of the grasse he shall passe away Paraphrase 10. But let the rich man that falls into a low condition through the afflictions to which this world is subject be as well pleased and thank God as heartily for his being reduced to this low estate as a poor man is wont to be when he is preferred and exalted see note on Mat. 9. d. Or thus It is no unhappy state for a man to have lost all to be brought low in the world and so to have nothing left to lose or secure Nay this he may really look on as a dignity or preferment that he hath reason to be very glad of and not to mourn for And so likewise may the rich man look with joy upon the plundrings and violences that befall him because his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 11. For the sun is no sooner risen with a burning heat but it withereth the grasse and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his note c waies Paraphrase 11. For as it is with the green grasse on the ground as soon as ever the sun riseth and scorcheth it it makes it wither and all the florid part and beauty vanisheth presently and there is no possible preserving it at such a time so the rich man when afflictions and devourers come upon him doth in a small time wither and fall away his riches leave him or he them if God see fit to send or permit afflictions he will not by all his dexterities by any means but prayer and fidelity and constancy ver 5 6 7. be able to avert them 12. Blessed is the man that endureth temptation for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him Paraphrase 12. Whereas on the other side for the true constant pious Christian it is a blessed thing for him that he meets with afflictions which are but means to trie and exercise his Christian vertues which being done he shall receive approbation from God and with it a reward such as in the Gospel is promised to all that adhere and cleave fast to God if not deliverance here eternity hereafter 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man Paraphrase 13. Let no man that by afflictions is brought to any sins say that God is the author of this for as God cannot himself be brought to sin by any means so doth not he by sending affliction seduce or insnare any cause him to fall by that means as appears by the sincere Christian whose sidelity is not betrayed but approved by afflictions 14. But every man is tempted when he is drawn away of his own lust and inticed Paraphrase 14. But every mans falling into any sin comes from himself his own treacherous sensual appetite which being impatient of sufferings suggests and tenders him some sensitive carnal baits and so by them draws him out of his course and intices him 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Paraphrase 15. And when his consent is joyned to that proposal or invitation of his sensual part against the contrary dictates of his reason and the Spirit of God then that and not the affliction and temptation ver 13. begetteth sin every such consent is the engaging the soul in sin and such sin when by repetition of acts or indulgence it comes to some perfection it engageth the soul in eternal death see note on 1 Thess 5. f. 16. Do not erre my beloved brethren Paraphrase 16. 17. Doe not permit your selves to be deceived by the Gnosticks that creep in among you and flatter you with hopes that they by their compliances will be able to preserve you from suffering here No certainly it is God must secure you or ye are not likely to be secured the present avoiding of persecutions by not confessing of Christ will stand you in small stead involve you only in the destruction that attends the persecutors and this will be a sad deceit when it befalls you How much better and safer will it be to adhere to God when every good thing that is given to men whether of the lower or higher sort the ordinary prizes in their spiritual exercises and the most illustrious crowns see note on Phil. 3. d. come from heaven descend to us from God who is the great spring and fountain of all good things who like the sun sends out light to all that want but then is not like that in its changeablenesse as in the several appearances of the sun when it riseth when 't is high noon and when it sets whereas God is constant in the same powring out his raies on us hath no rising nor setting nor again in his yearly removing or going from us which causes different shadows on the earth God sends forth his light without mixture of shade his gifts without all niggardlinesse or restraint 17. Every good gift and every perfect gift is from above and cometh down from the father of lights with whom is no note d variablenesse neither shadow of turning 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Paraphrase 18. He hath now begotten us in a more excellent way and manner then when we were called his children being Israelites begotten us by the Gospel to be Christians and heirs of salvation and therein he hath allowed us the favour of being the first that have been called to this dignity Ephes 1. 12. and that out of no consideration of any thing in us but only of his own free will and pleasure which being an evidence of his free goodnesse toward us we have little reason to misdoubt him 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath Paraphrase 19. Seeing therefore God hath been so gracious to us let these advantages be made use of to reform every thing that is amisse let it engage us to those moral duties oft recommended to us as to be very ready to hear and learn and yet very deliberate and warie in our words so to be very hardly brought to anger or impatience whatever the wickednesse of men whatsoever
〈◊〉 〈◊〉 to doe or make peace proportionable to the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe righteousnesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or commit sin signifies to use all diligence of endeavour and industry to attain it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be emulous ambitious of quiet studiously to contend for it and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace-makers used see Mat. 5. Note d. But then it doth also signifie according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all happinesse and prosperity as when Peace be to you is the form of salutation and contains all the blessings in the world spiritual and temporal under it and so by the ordinary figure of sacred Rhetofick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Mat. 8. k. it seems to signifie here in the former place in peace that is in a most happy gracious manner or with a confluence of all felicity attending it CHAP. IV. 1. FRom whence come wars and fightings among you come they not hence even of your lusts that war in your members Paraphrase 1. All the open wars among the Jewes at this time see note on c. 5. c. and all the lower strifes and dissentions and emulations wherein the Christian Judaizers are now engaged against others see Zonar in Can. Ap. 65. are far from any pious or divine supernal principle c. 3. 17. they proceed visibly from your own carnal hearts your desires and pursuits of those things that are matter of satisfaction to your lusts within you those sensual lusts which first war against your reason and upper soul and then against the directions of Gods Spirit first move a strife within your own breasts rebelling against the law of the mind Rom. 7. and then disquiet all others near you 2. Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because ye ask not Paraphrase 2. All your coveting and envying and contending and fighting brings you in no kind of profit because praying to God which is the only means of attaining is neglected 3. Ye ask and receive not because ye ask amisse that ye may consume it upon your own lusts Paraphrase 3. And for them that doe pray to God 't is yet among many of you only or principally for such things which may be instrumental to your lusts and therefore God who hath promised to grant all things that we pray for if it be for our advantage that he should doth not grant you such prayers as these 4. Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God Whosoever therefore will be a friend of the world is the enemy of God Paraphrase 4. And ye that thus behave your selves to God as adulterers or adultersses to their mates that receive other loves into competition with him that think to love God and the world too must know that this cannot be done the loving of the world the pursuing of worldly ends or advantages is not the loving but the hating of God whosoever therefore is a lover of the world is by that to be presumed to be a profess'd enemy of God's 5. Do ye think that note a the Scripture saith in vain The spirit that dwelleth in us lusteth to envy Paraphrase 5. This odiousnesse of carnal minds in the sight of God was long since expressed in the Old Testament concerning the old world Gen. 6. where as the cause of the threatned deluge is mentioned that the spirit that was in the men of that age v. 3. that is their souls or minds were insatiably set upon their own lusts imagined evil continually 6. But he giveth more grace wherefore he faith God resisteth note b the proud and giveth grace to the humble Paraphrase 6. To those God then gave time of repentance an hundred and twenty years and pardon if they would make use of it and so God doth still but that still available to men only upon condition of repentance and reformation according to what is said in another Scripture Prov. 3. 34. God setteth himself against the stubborn vitious person but is gracious and merciful to the obedient and penitent 7. Submit your selves therefore to God resist the devil and he will flie from you Paraphrase 7. By this it appears how necessary it is for all that expect any mercy from God to be wholly conformed to his will and whatever suggestions to envy strife emulation the devil and that wisdome which is not from above c. 3. 15. shall offer to you do you repell them and it is not in his power without your consent to hurt you but he will certainly being repelled depart from you 8. Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purifie your hearts ye double-minded Paraphrase 8. Make your humble addresses in prayer to God and faithful obedience to him and he will be ready to assist you against all temptations mentioned ver 8. As for all you Gnosticks that are for God and the world too ver 4. see note a. on ch 1. which will professe Christ no longer then 't is safe to doe so â—â—constant cowardly wavering hypocrites your hearts must be purified from that profane mixture and wholly consecrated to Gods service 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse Paraphrase 9. Your reformation of such sins as these must be joyned with great humiliation and mourning and lamenting them And that but seasonably at this time for there be sad daies approaching on this nation utter excision to the unreformed to the unbelieving obdurate Jewes and to all the Gnostick hereticks among them see c. 5. 1. and Jude note a. 10. Humble your selves in the sight of the Lord and he shall lift you up Paraphrase 10. The only way to get into the number of those that then shall be delivered is timely to repent and return unto Christ 11. Speak not evil one of another brethren He that speaketh evil of his brother and judgeth his brother speaketh evil of the law and judgeth the law but if thou judge the law thou art not a doer of the law but a judge Paraphrase 11. Speak not against them which do not observe those legal ceremonies which some of you Jewish Christians do still retain nor condemn any man for not observing them for he that doth so speaketh in effect against the law by which that Christian rules his actions that is the law of Christ the Gospel censures that for imperfect in that it commands not those things and if thou dost so then in stead of obeying the law of Christ thou undertakest to over-rule and judge it and canst not truly be called a Christian 12. There is one law-giver who is able to save and to destroy who art thou
that judgest another Paraphrase 12. Christ and none else hath authority to give laws unto us and punish the refractary and it is not for you to impose observances where he hath given liberty 13. Goe to now ye that say note c To day or to morrow we will goe into such a city and continue there a year and buy and sell and get gain Paraphrase 13. And as now the times are a suddain destruction approaching the Jewes one admonition will be very seasonable for those that use these or the like arrogant forms of speech To day c assuming to themselves power over the future 14. Whereas ye know not what shall be on the morrow for what is your life it is even a vapour that appeareth for a little time and then vanisheth away Paraphrase 14. Whereas beside the Atheisticalness of it in taking themselves off from depending on God it is certain they do not know what they shall be able to doe tomorrow For even your life it self on which all your designes must necessarily depend is but a most frail mortal transitory thing short and presently vanisheth 15. For that ye ought to say If the Lord will we shall live and doe this or that Paraphrase 15. And therefore your forms of language ought to be of another making never mentioning any purpose of yours but with subordination to the good pleasure of God 16. But now ye rejoice in your note d boastings all such rejoycing is evil Paraphrase 16. And for you to take pleasure in such insolent speeches as these is a wicked Atheistical thing 17. Therefore to him that knoweth to doe good and doth it not to him it is sinne Paraphrase 17. And for Christians to be guilty of this who have received so much light and knowledge to the contrary this will render you the more inexcusably guilty and punishable Annotations on Chap. IV. 5. The Scripture saith There is no place of Scripture of the Old Testament which can own so much of this citation as that Gen. 6. where in the Septuagints reading there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abideth and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding there is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sojourning here Now whereas 't is here added of that Spirit that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire to envy first 't is clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit there is the spirit or soul of man given him by God and so called God's in respect of the original see Note on 1 Pet. 3. f. but signifies the mind of man as it is in him and is corrupted by an habite of worldly and wicked desires which cannot be affirmed of Gods holy Spirit and for any evil Angel it will be hard to say either that such dwell in or that it is they that lust in us It is our own corrupt hearts even when the devils move us to which the lust and all the sin is to be imputed and 2ly this is parallel to what Gen. 6. 3. is said of that old world that man is flesh and the thoughts of his heart alwaies evil that is his carnal or worldly desires are insatiable bent to all manner of wickednesse the desires here being distinctly noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring and either the wickednesse or insatiatenesse of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envie which sometimes in Authors is the contrary to liberality and signifies all manner of covetousnesse pining to see any man have what we have not and elsewhere signifies malice violence and the like As for the addition here ver 6. But he giveth more grace that seems to be the Apostles own observation of that place in Genesis that when the world so provoked God yet he gave them time of repentance as it there follows Neverthelesse his daies shall be an hundred and twenty years they shall have that space allowed them to reform and escape punishment and so God in Christ doth now and upon repentance there is yet mercy and pardon to be had upon which is superstructed naturally that which follows Wherefore he saith c. V. 6. The proud The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes not particularly the vice of pride and haughtinesse but a general disobedience and resistence against the Law of God which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumeliousnesse and superbia pride in opposition to obedience as in Virgil Regum est Parcere subj ctis debellare superbos It is the part of Kings to spare those that submit and subdue the proud a place directly parallel to this here out of the Proverbs and which S. Augustine conceives to be had from thence The place in the Proverbs reads God scorneth the scorners because scorners use to repell with scoffs all good counsels and admonitions And so saith AEschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is the just and heavy punisher of the proud V. 13. To day or to It was an old saying of the Hebrews mentioned by Ben Syra Let no man say he will doe any thing unlesse he first say If the Lord will On which occasion there follows in him a story of a man who when he said Tomorrow I will sit with my spouse in the marriage-chamber was admonish'd that he ought to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will and he answered Whether God will or not I will sit there Of whom saith he it followed that he sat with her all the day but at night when they were going to bed before he knew her they were both dead Wherefore they said The spouse went up to her marriage-bed and knew not what would befall her therefore whosoever desires to doe any thing let him first say If God will V. 16. Boastings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies boasting or assuming to ones self more then belongs to him and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-pleasing or insolence Tit. 1. 7. in this that that is a great love or high opinion of ones self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love 2 Tim. 3. 2. being puffed up 1 Cor. 13. 4. being wise in ones own conceit Rom. 11. 25. and 12. 16. but this is a fastuous speaking and as this is ordinarily expressed in magnifying ones own abilities or power above other men so hath it here a notion little different from it speaking in such a form as if he depended not upon God himself and so it belongs to the fault reprehended v. 13. when a man promises or affirms that simply which is not in his power but as God is pleased to enable oâ—â—oncur with him And thus it is used Prov. 27. 1. 〈◊〉 not thy self of to morrow that is assume not to thy seâ—â—â—arrogantly that thou wilt doe this or that to morrow for saith Solomon thou knowest not what a day may bring forth These kind of speeches then
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.
or diminish 948. 2. Added nothing to me 601. 1. Adjure 134. 1. first and second Admonition 721. 2. Adoption 479. 1. spirit of Adoption 479. 1. Adversary 21. 1. 523. 2. full of Adultery 815. 2. Aegypt 919. 2. the Aegyptian 121. 1. 419. 2. 828. 1. Affectionately desirous 666. 2. fight of Afflictions 753. 2. After 562. 1. 599. 1. Aged men 718. 1. Agree 29. 2. witnesse Agreed not 179. 1. beat the Aire 540. 1. Alabaster box 129. 2. before All 350. 1. All men 463. 2. 477. 1. All the righteous bloud 11â— 2. All things 63. 2. 187. 2. 616. 2. 651. 2. 656. 2. All these things 172. 1. Allegory 608. 1. Almâ—s 34. 1. Already 683. 1. Altar 115. 2. 884. 1. 906. 1. under the Altar 891. 2. Ambassadours 578. 2. Amen 558. 1. Ananias high-priest 200. 2. Anathema 483. 2. 873. 1. Anathema Maranatha 566. 1. 948. 2. Angel 281. 2. his Angel 384. 1. a spirit or an Angel 424. 1. Angels 869. 1. with his Angels 545. 2. 677. 2. 852. 2. because of the Angels 584. 1. better then the Angels 727. 1. their Angels 92. 1. Angels of the Churches 384. 1. 869. 1. be Angry 625. 2. Annas 344. 1. Annas and Caiaphas 198. 1. Anoint thy head 36. 2. Anointed 367. 2. Anointed with the holy Ghost 367. 2. Anointing with oile 785. 1. that which is Anothers 244. 1. 245. 1. Answer of a good conscience 491. 1. Answered 145. 1. Answereth to 608. 1. Antichrist 680. 2. 681. 2. 828. 1. 829. 2. Antichrist cometh 828. 1. Antichrists 828. 829. now are there many Antichrists 822. 1. Antipas 859. 876. 1. Apollyon 901. 2. Apostle 770. 1. Apostles 209. 1. 399. 2. 326. 1. 508. 2. 551. 1. say they are Apostles 872. 1. Appearance 674. 1. 683. 2. graves that Appear not 116. 2. things which doe Appear 757. 2. Appeared 221. 1. Appii forum 435. 2. Appoint 350. 1. Appointed 794. 2. not Appointed us to wrath 794. 2. Apprehended 644. 2. Approve 444. 2. 449. 2. Aprons 412. 1. Archippus 662. 1. Areopagite 406. 1. Areopagus 405. 2. Aretas 590. 2. Arimathea 139. 2. Armageddon 926. 2. As of the 270. 1. Ashamed 487. 2. 867. 1. Asia 865. 1. Ask 210. 2. 491. 2. Ask according to his will 840. 1. Ask in faith 841. 1. shall Ask 92. 1. 317. 2. Asleep 670. 2. Assembled together 132. 2. 350. 2. Assembly 776. 1. general Assembly 764. 2. Assos 416. 1. Assure our hearts 832. 2. Attained 487. 1. 644. 1 2. Availeth much 610. 2. Avoid 709. 1. Author and finisher 763. 1. Azor 7. 1. B. Babler 405. 2. vain Bablings 709. 2. Babylon 806. 2. 919. 1. error of Balaam 851. 2. way of Balaam 815. 2. Bands 625. 1. I have a Baptisme 234. 2. Baptist 14. 1. Baptize with water 17. 1. 332. 1. Baptized in the cloud 544. 1. Baptized for the dead 563. 1. Baptized with the holy Ghost 332. 1. Bartholomew 271. 1. Baskets 83. 1. Bear 17. 1. 872. 2. Bear our sins 795. 2. Bear his crosse 138. 2. canst not Bear evill 872. 1. Bear long 250. 2. Beareth all things 556. 1. another Beast 914. 1. who is like unto the Beast 913. 1. Beast which was and is not 858. Beast out of the bottomelesse pit 907. 1. Beasts 780. 1. fought with Beasts 564. 1. four Beasts 884. 2. 885. 1. Beautifull outward 114. 1. Beelzebub 68. 2. Before him 460. 2. Before and behind 886. 1. was Before me 270. 1. Began 145. 1. judgment must Begin 804. 1. from the Beginning 296. 1. 826. 1. Beginning of sorrows 891. 2. Beggerly elements 604. 1. Beguile 655. 1. good Behaviour 718. 2. Behold 779. 2. 795. 1. â— Beholding his natural face 773. 2. could not Believe 307. 1. surely Believed 186. 1. they which have Believed 722. 2. Believeth all things 556. 1. Believing masters 703. 1. out of his Belly 292. 1. 338. 2. slow Bellies 717. 1. Beloved 703. 2. Beloved son 19. 2. Benefactors 260. 1. Benefit 704. 1. due Benevolence 531. 1. Beside himself 147. 1. Bethesda 280. 1. Betrayed 88. 2. Better then the Angels 727. 1. some Better thing 759. 2. Bewitched 604. 1. goe Beyond 699. 2. Bind 326. 2. 523. 2. Bishops 636. 1. 795. 2. Bishoprick 334. 2. Bitter zeal 779. 2. Bitternesse 360. 2. 455. 1. was to be Blamed 601. 2. name of Blasphemie 912. 1. Blasphemies 80. 1. Blesse 76. 2. Blessed are 210. 1. Blessed are the barren 264. 1. Blessed are they that keep 856. in thee be Blessed 605. 1. son of the Blessed 179. 1. Blessing 739. 2. cup of Blessing 545. 2. Blind-folded 261. 2. Bloud 456. 1. sweat like drops of Bloud 260. 2. price of Bloud 131. 1. abstain from Bloud 397 2. born of Bloud 269. 1. resist unto Bloud 540. 2. 764. 1. Bloud and water 323. 2. came by water and Bloud 324. 1. Bloud of Christ cleanseth 823. 2. Boanerges 147. 1. Boards 433. 2. Boasteth great things 779. 2. Boasting 538. 1. 782. 2. Boasting of things without our measure 587. 2. Body 465. 1. 625. 1. 674. 1. my Body 131. 1. 465. 1. Body of Christ 465. 1. 851. 1. by the Body of Christ 469. 1. Body of death 465. 1. Body of his flesh 652. 2. Body of sin 465. 1. Body flesh bones 818. 2. Body of Moses 851. 1. Bodies 935. 2. Bodily 465. 1. 654. 2. Bold 586. 2. Boldnesse 834. 1. Bond of iniquity 360. 2. bring into Bondage 600. 1. Bondage of corruption 478. 1. spirit of Bondage 223. 1. Book of life 646. 1. 881. 1. 913. 2. Borders of their garments 111. 1. inlarge the Borders of their 111. 1. Born of bloud 269. 1. 832. 2. Born of God 269. 1 2. 831. 2. Born of water 275. 1. in the Bosome 45. 2. Abrahams Bosome 45. 2. Bosor 815. 2. Bottles 49. 2. deny the Lord that Bought them 873. 2. Bound 422. 2. 902. 1. Bound in spirit 417. 1. Brake the box 176. 2. fine Brasse 868. 2. Breaking of bread 339. 2. true Bread 288. 2. Breast-plates of fire 902. 1. Breath of his mouth 683. 2. Brethren 350. 1. 703. 2. Brethren with me 597. 1. Bride-chamber 49. 1. 275. 2. friends of the Bridegroom 275. 2. Brightnesse of his coming 683. 2. Brimstone 902. 2. Brought forth 149. 2. Bruised reed 68. 1. Buffet 523. 2. Build the house 731. 1. Build thereupon 518. 1. Burned in spirit 409. 1. Burning â—19 1. Burst asunder 334. 1. heavy Burthens 111. 1. Busie-body 804. 1. no man might Buy or sell 916. 1. By 450. 2. 679. 1. 818. 2. C. tribute to Caesar 170. 1. Caesarea 409. 2. Caesarea Philippi 83. 1. Caiaphas 198. 1. 344. 1. a Calfe 885. 2. Call by their names 301. 1. Call upon the name 512. 1. Called 99. 1. 704. 2. Called Christians 380. 1. Called a Jew 449. 2. to be Called 11. 2. 26. 1. Calling 811. 1. Camels haire 16. 1. woman of Canaan 80. 2. Simon the Canaanite 54. 1. Candlesticks 869. 2. a Canker 709. 2. Cannot sin 832. 1. Captain 382. 1. Captain of our
2. Necessity 538. 2. 658. 1. New heaven and New 818. 2. New man 797. 1. Next 144. 1. Next day 270. 2. Next sabbath 389. 2. Nicolaitans 874. 1. Nigh 490. 2. time is Nigh 855. 856. draw Nigh 743. 2. Noble man 278. 2. with a great Noise 819. 1. Novice 693. 2. was Numbred 335. 2. O. Oath which he sware 191. 2. Observed him 154. 1. Odour of a sweet smell 648. 2. Offense 60. 1. Offended 60. 1. 61. 1. Offering 628. 1. Offerings of God 256. 1. Officer 30. 1. Off-scouring 520. 2. anointing him with Oile 785. 1. of Old 849. 2. Old man 797. 1. On the well 278. 1. by One 485. 2. One to another 787. 1. One God 838. 2. I and my father are One 838. 2. these three are One 837. 2. One receiveth 539. 1. husband of One wife 692. 1. wife of One husband 693. 2. Onesiphorus 707. 1. Open 203. 1. put to Open shame 739. 1. Opened 734. 1. shew Openly 291. 2. Operations 610. 2. Opportunity 647. 2. he that Opposeth 681. 2. Oppositions of science 704. 2. Oracles of God 450. 2. living Oracles 451. 1. Ordain 393. 1. Ordain Elders 393. 1. Ordain Elders in every city 394. 2. Ordained to eternal life 286. 2. 389. 2. before of old Ordained to this condemnation 849. 1. after the Order 740. 2. Ordinance of man 477. 1. Otherwise minded 647. 1. are Over you 673. 2. Overcharge 572. 1. Overseers 417. 2. Overshadow 18. 2. Ours 722. 2. his Own place 334. 2. his Own sheep 301. 1. his Own supper 132. 2. 334. 1. P. Pains of death 338. 1. Palace 637. 2. this man or his Parents 298. 1. in Part 572. 1. Partake not of other mens sins 701. 1. Partakers 704. 1. Partakers of the holy Ghost 738. 2. Partial 776. 2. without Partiality 780. 2. middle wall of Partition 111. 2. 619. 1. Passed through 758. 2. Passeover 129. 1. Pastor 552. 2. Patience of the Saints 920. 1. Paul 387. 2. Peace 780. 2. in Peace 566. 1. Peace of God 646. 2. follow Peace 781. 1. Peace I leave 866. 1. make Peace 781. 1. Peace-makers 26. 1. Peaceable fruit 764. 2. Peculiar people 286. 1. 719. 2. 795. 1. Peeces of silver 131. 1. 413. 1. a Penny 891. 1. People according to the law 743. 1. many Peoples 904. 2. Peoples and kindreds 904. 2. son of Perdition 680. 2. Perfect 32. 2. 95. 1. 211. 2. 644. 1. 760. 2. be Perfect 593. 1. made Perfect 736. 1. 765. 1. 835. 2. Perfect work 773. 1. Perfect as pertaining to conscience 832. 2. Perfected praise 104. 1. Perfecting of the Saints 593. 2. Perfection 594. 1. fruit to Perfection 218. 1. bond of Perfectnesse 660. 1. Pergamus 875. 2. Perish 656. 1. Permission 532. 1. Perplexed 576. 1. Persecuted 576. 2. Persecutions 868. 1. many Persons 570. 1. respect of Persons 449. 1. 776. 1. Perswade 597. 1. 832. 2. Perswade men 578. 1. were Perswaded 758. 1. Peter 53. 2. first Epistle of Peter 788. second of Peter 807. Pharisees 239. 1. chief of the Pharisees 239. 1. Philemon 723. Philip the Tetrarch 198. 1. Caesarea Philippi 83. 1. Philippians 633. 635. 1. Philosophy 655. 2. Phylacteries 111. 1. they which Pierced 856. Pinacle of the Temple 21. 1. in every Place 510. 1. Place of Scripture 361. 1. seven Plagues 921. 2. Plant 79. 2. Play 526. 1. 544. 2. 630. 1. Please 296. 1. Poor in spirit 210. 1. Possession 347. 2. golden Pot 748. 1. Potters vessel 879. 1. Power 878. 2. in thine own Power 347. 2. Power over the nations 878. 2. Power of the world to come 739. 1. right hand of Power 134. 1. Power on her head 547. 2. Power and coming 812. 1. Power over fire 920. 2. Powers 499. 1. 651. 1. Powers of heaven 124. 1. deadly Poyson 780. 1. Praetorium 320. 1. on the house to Pray 367. 1. Prayed him 278. 1. Prayer 209. 1. 402. 1. effectual Prayer 610. 2. Prayer of Faith 610. 2. Prayers 689. 1. Prayers of the Saints 888. 2. people Praying without 203. 2. Praying in the holy Ghost 853. 2. Preach 50. 2. 359. 1. 541. 1. 551. 2. 699. 2. Preach the Gospel 50. 1. Preach the word 359. 1. Preacher 444. 2. loveth to have the Preeminence 846. 2. Preparation 631. 1. Presbytery 381. 2. Preserve it 248. 1. Pressed in spirit 409. 1. Pressed upon him 147. 1. Pretence 637. 2. more Pretious 773. 1. Price of bloud 138. 1. kick against the Pricks 363. 1. kings and Priests 866. 2. a royal Priest-hood 866. 2. Prince 348. 1. Princes of Judah 11. 1. Principalities 651. 1. Prison 800. 1. spirits in Prison 799. 1. Private interpretation 813. 2. Prize 539. 1. Profane person as Esau 764. 2. Profitable 583. 2. Profitable to men 721. 1. Promise of the Father 326. 2. Promised 260. 1. Prophecie 417. 2. 688. 1. to Prophesie 189. 2. Prophet of their own 716. 1. the Prophet 285. 1. false Prophet 914. 2. more then a Prophet 61. 1. Prophets 399. 2. false Prophets 121. 2. many false Prophets 828. 1. 829. 1. Propitiation 455. 2. Proselyte 14. 1. 111. 2. 275. 1. Proud 782. 1. Provide 55. 1. 699. 1. Proving 364. 2. Provoke 230. 2. 660. 2. easily Provoked 554. 1. Psalmes 630. 1. Publicans 48. 1. Puffe up 811. 1. Pulling down strong holds 587. 1. Pure 701. 1. to the Pure all things are Pure 717. 2. Pure religion 774. 2. Purnesse 580. 1. Purple 181. 1. according to his Purpose 479. 2. Purses 55. 1. Put away 249. 2. Put her away 8. 1. Put away her husband 165. 1. Put forth 50. 1. Putting him forward 414. 1. Q. had a Quarrel 154. 1. I come Quickly 855. R. Race 539. 1. Race set before us 763. 1. Racha 29. 2. Rachab 6. 2. Rachel weeping 11. 2. Railer 526. 2. Rain from heaven 392. 1. the Lord shall Raise 786. 1. Raised 485. 1. Raised up 388. 2. Reading 513. 1. 696. 2. Ready 583. 2. Ready to be revealed 501. 1. Reasonable service 497. 1. the Lord Rebuke thee 851. 1. Receive 487. 1. 687. 1. heaven must Receive 342. 1. Receive the holy Ghost 326. 2. Receive the things done in his body 578. 1. Received up 222. 1. Receivedst thy good things 245. 2. one Receiveth 539. 1. Recompense of their error 852. 1. Reconciled 29. 2. Red sea 758. 2. Redeem Israel 121. 2. that should Redeem Israel 828. 1. Redeeming the time 629. 1. Redemption 456. 2. 617. 1. Redemption of the body 479. 1. Redemption draweth near 813. 1. a Reed 945. 2. a bruised Reed 68. 1. Refreshed my spirit 566. 1. times of Refreshing 341. 1. Regard not 744. 1. not Regarding 642. 1. Regeneration 96. 1. washing of Regeneration 275. 1. Reject 721. 2. Reigne 867. 1. Reigne on the earth 888. 2. Reigne a thousand years 867. 2. Reigne over the Gentiles 507. 1. Rejoice with them that Rejoice 497. 2. brother of low degree Rejoice 773. 1. Rejoicing 545. 1. 731. 1. pure Religion 695. 2. 774. 2. Remain 731. 2. while it Remained
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * What therefore doe we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or Let us continue for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * As many of us as have died to sin how shall we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †was ere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that we should no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †absolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For that which dâ—ed died unto sin once for a◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †but that which liveth liveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * presons your members unto sinne weapons of 〈◊〉 righteousness but present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †present v. 13. * unto which ye were delivered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And being fierd from sin yee have been subjected or made servants to righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * sanctification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †free men to righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sanctification v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or the law of the Man hath power or force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the living husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †she be to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * may be to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †may * affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are by * were wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †so as to bring forth fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * say we see ch 4. a. †nay but I had not known the sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * coveting 〈◊〉 †receiving advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * coveting or lusting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 * I indeed lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †advantage v. 8. * So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Hath then that which is good become to me death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * good dwelleth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or not to do that which is good for the King's MS. reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the law that or iâ— that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have the same delight with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the same I with my mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * li. 4. de dict fact Sar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Concupiscendâ— sed eidem concupiscentiâ— non consentiâ—ndo * Ap. Epiphan haer 64. Basil Ed. p. 252. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * not walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †as to that which was impossible to the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a sacrifice for sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on 2 Cor. 5. d. †â—â—dinance * the body indeed may be a dead body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †That same Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ready to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * on us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †attends the revelation †That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is in pangs of child birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And not onely to but they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the deliverance †For in hope we are escaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * why doth he also hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †joynes in relieving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See note on Lu. 10. b. * distresses †same spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * doth more then intercede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †unâ—ttered groans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †perhaps for holy things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or God cooperates all to good for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hath preordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * What say we then c. 6. 1. †who shall †But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * nor the present things not these that are to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Praef. Cat. p. 1. * Ed. Sylb. p. 325. l. 18. * p. 197. l. 15. * p. 200. l. 52. * an anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But it is not possible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †should have miscarried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the seed be called to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †speech was a speech of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * According to this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †but also Rebecca conceiving at once * abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †not from works but from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * What say we then ch 6. 1. †raised thee * So then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈…〉 †escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * perfecting and cutting of the account in justice the Lord shall even make a summary account on the land or the Lord shall make an account on the land perâ—ecting and cutting short †â—ay we then c. 6. 1. * came not foremost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a stone of offence and a stone of scandall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * To. 6. p. 441. li. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉