The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

CHAP. VI.* 1.1 Containing Paul's Fourth Journey, which he began from Antioch in Syria; which we call Iter Ephesinum, His Ephesine Journey.* 1.2

SECT. I.

PAul having spent some time at Antioch, he departed thence; and went thorough Galatia, and Phrygia, and travelling from place to place, as he went along, he visited and confirmed the Disciples in those parts. When he came among the Gala∣tians, he was received by them with all imaginable joy and gladness, they being not only not offended at the tribulation which was outwardly brought upon him, but they gladly and kindly received him as if he had been an Angel of God, nay even as the Lord Jesus himself, Gal. 4.14. Among other things which he now injoyneth them, he appointeth that they should make collections, and set apart their Charity for the poor eve∣ry Lords day, 1 Cor. 16.1, 2.

Act. 18. v. 22. And when he had landed at Cesarea, and gone up, and sa∣luted the Church, he went down to Antioch.

v. 23. And after he had spent some time there, he departed, and went over all the countrey of Galatia and Phrygia in order, strengthening all the disciples.

SECT. II.

IN the mean time, whilst the Apostle is thus confirming the Churches formerly planted in Galatia and Phrygia (see Chap. 16.6.), a certain man born of Jewish Parents at Alexandria in Egypt by nam•• Apollos, being a judicious, learned and elo∣quent man, and mighty in the Scriptures, and something instru∣cted in the way of the Lord, that is, the Doctrine of the Gospel (though as yet but imperfectly), came to Ephesus, and being of great zeal and fervency o•• spirit, he taught boldly in the

Jewish Synagogues, the Doctrine of the Gospel according to his knowledg: for he knew only so much of it, as John Baptist had taught his Disciples, and confirmed and sealed with Baptism, by which the extraordinary gifts of the Holy Ghost were not im∣parted, as they were to many by the Baptism of the Apostles Act. 8.15, 16, 17. And possibly he had been in Judaea in John Baptists time, and so either was baptized by him, or else by some of his Disciples, who were now dispersed abroad. Aquila and Priscilla hearing him preach, and perceiving that he wanted something of that knowledg, that they had attained to, they took him home to them, and in private conference informed him more fully and clearly concerning Christ and the Gospel; shewing him what Christ had done and suffered to save sinners, and what was required of those that shall be saved by him. Apollos being thus more full•• instructed in the Doctrine of the Gospel desires to travel into Achaia (viz. to Corinth, the chief City thereof), that he might preach the Gospel there. The Brethren therefore at Ephesus, incouraging him in this design, and accompanying him with their Letters Testimonial to the Bre∣thren at Corinth; when he was come thither, he watered what Paul had before planted [1 Cor. 3.6.]; and much confirmed the Disciples in that place; and mightily convinced the Jews (who were his great opposers), that Jesus was the true and only Messias promised to the Fathers.

Act. 18. v. 24. And a certain Jew, named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus.

v. 25. This man was instructed in the way of the Lord, and being fervent in the spirit, he spake and taught diligently the things of the Lord, know∣ing only the b••pti••m of John.

v. 26. And he b••gan to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of G d more perfectly.

v. 27. And when he was disposed to pass into Achaia, the brethren wrote, ex∣horting the di••cipl••s to receive him: who when he was come, helped them much which had believed through grace.

v. 28. For he mightily convinc••d the Jews, and that publickly, shewing by the scriptures, that Jesus was Christ.

* 1.3 * 1.4

SECT. III.

VVHil'st Apollos was thus imployed at Corinth, Paul ha∣ving visited the Churches in Phrygia and Galatia,

came to Ephesus(a) 1.5, (according to his pro∣mise made to them, chap. 18. v. 21.), and there he found Twelve Disciples, no further instructed in Christianity than the Doctrine by John; having received Baptism from him, or some of his Disciples scattered abroad, as was the case of Apollos before mentioned. Paul asks them whether they had received the Ho∣ly Ghost? They answer, they had not so much as heard whe∣ther there were any Holy Ghost; that is, that there were now any miraculous Gifts imparted by the Holy Ghost. In which words, they seem to speak after the common Tenet of the Jewish Na∣tion, which was, That after the death of Ezra, Haggai, Zachary, and Malachi the Holy Ghost departed from Israel; and they pro∣fess they never heard of his being a new given, with his mira∣culous Gifts. He asks them then, Ʋnto what were ye baptized? they say, unto Johns baptism; that is, into the Doctrine which John taught, and sealed by Baptism; which being published to them, and by them own'd and profess'd, they were baptized; by which Baptism, the extraordinary Gifts of the Holy Ghost were not given or imparted to any. To this Paul replies, that the ministry of John was not to gather Disciples to himself; but he exhorted his hearers to repent and believe in him that was shortly to appear and manifest himself, viz. in Christ Jesus, and to expect remission of sins only by Him. Which they, to wit Johns hearers, understanding and consenting unto, they were baptized by him in the Name of the Lord Jesus.

Paul having thus instructed them concerning the true tenden∣cy of Johns Baptism, and how it pointed to Christ, he laid his hands on them, and the miraculous Gifts of the Holy Ghost were immediately conferred on them. And they spake divers Tongues, which before they understood not, and were indued with the Gift of prophesying, that is, of declaring things to come and interpreting the writings of the Prophets, that they might be fit Teachers of others.

Act. 19.1. And it came to pass, that while Apollos was at Corinth, Paul ha∣ving passed thorow the upper coasts, came to Ephesus, and finding cer∣tain disciples,

v. 2. He said unto them, Have ye received the holy Ghost since ye belie∣ved? And they said unto him, We have not so much as heard whether there be any holy Ghost.

v. 3. And he said unto them; Unto what then were ye baptized? And they said, Unto Johns baptism.

v. 4. Then said Paul, John verily baptized with the baptism of repentance, saying unto the p••ople, that they should believe on him which should come after him, that is, on Christ Jesus.

v. 5. When they heard this, they were baptized in the Name of the Lord Jesus.

v. 6. And when Paul had laid his hands upon them, the holy Ghost came on them, and they sp••ke with tongues, and prophesied.

v. 7. And all the men were about twelve.

* 1.6 * 1.7

SECT. IV.

THE Apostle after this private instruction of these Twelve Disciples, having a long time to stay at Ephesus, for the first three months he preached the Gospel in the Synagogue of the Jews, labouring to convince them; but when instead of be∣ing convinced, he saw them remain obdurate and refractory, and not only not to embrace the Gospel, but to oppose it, and speak contumeliously of it, and vehemently to contend with him for preaching of it (which as some conceive he calls, his fighting with beasts(a) 1.8 at Ephesus, 1 Cor. 15. v. 32.), he left them, and separated the Christians of that place from them, whom with o∣thers that came to hear him he daily instructed in a certain place, called the(b) 1.9 School of Tyrannus; and this he did for the space of two years: so that the sweet savour, and report of the Gos∣pel was spread abroad thorow all Asia, properly so called (namely, which lyes a∣bout Ephesus), both among Jews and Gen∣tiles [1 Cor. 16.9.]. And it pleased the Lord greatly to confirm the Doctrine of the Gospel here preached by the Apostle, by en∣abling him to work many Miracles(c) 1.10 in this place. For he did not only cure those that came to him, but by his touching linnen clothes and sending them to those that were sick, or possessed with Devils, they were thereupon immediately cured. Some Jewish exorcists(d) 1.11, the Sons of* 1.12 Sceva, who went about preten∣ding to cure diseases, and cast out Devils; seeing what great miracles Paul wrought in the Name of Jesus, they likewise attempt∣ed to cast out a Devil out of a man possessed, by using the same name, though in Jesus they believed not. But the Devil would not o∣bey them(e) 1.13, as not having any authority from Jesus as Paul had, though they us'd his Name: Nay, he was so far from obeying them, that he made the man that was possessed, fall violently on them, and tear off their Clothes

and wound them; so that they were forced to run away. Which thing being once noised abroad, fear fell both upon Jews and Gentiles, and many were hereby brought to believe in Christ. And several that were thus wrought upon, came to the Apostles, and acquainted them with the actions and courses of their for∣mer lives, and desired advice and counsel from him. And many that had practised magick and sorcery, & such like wicked Arts, brought out, & publickly burnt their conjuring Books, though they were of very high value and price in that City, so much given to Magick; and if estimated by what they might have been there sold for, the price would amount to about a Thousand five hundred pounds of our money. So mightily the Gospel prevail'd upon the A∣postles preaching.

Act. 19. v. 8. And he went into the synagogue, and spake boldly for the space of three months, disputing and perswading the things concerning the kingdom of God.

v. 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 dis∣ciples, disputing daily in the school of one Tyrannus.

v. 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 Jews and Greeks.

v. 11. And God wrought special miracles by the hands of Paul,

v. 12. So that from his body were brought unto the sick, handkerchiefs, or aprons, and the diseases departed from them, and the evil spirits went out of them.

v. 13. Then certain of the vagabond Jews, 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.

v. 14. And there were seven sons of one Sceva a Jew, and chief of the priests, which did so.

v. 15. And the evil spirit answered, and said, Jesus I know, and Paul I know, but who are ye?

v. 16. And the man in whom the evil spirit was, leapt on them, and over∣came them, and prevailed against them, so that they fled out of that house naked, and wounded.

v. 17. And this was known to all the Jews and Greeks also dwelling at Ephesus, and fear fell on them all, and the Name of the Lord Jesus was magnified.

v. 18. And many that believed, came, and confessed, and shewed their d••••••s.

v. 19. Many also of them which used curious arts, brought their books to∣gether, and burned them before all men: and they counted the price of th••m, and found it fifty thousand pieces of silver.

v. 20. So mightily grew the word of God, and prevailed.

* 1.14 * 1.15 * 1.16

SECT. V.

VVHilst the Apostle is thus imployed, he understands, that since his departure from the Galatians, some cor∣rupt and false teachers coming from Judaea, had crept in among them, who professing Christ in outward shew, taught, that the observation of the Mosaical institutions ought to be joined with Faith in Christ as necessary to Salvation: These false Teachers had infected most, if not all the Churches in that region with their erroneous Doctrine, And they, it seems, pretended to be sent thither by those three eminent Apostles Peter, James, and John, and that they taught nothing but what was agreeable to their minds. These Apostles they highly magnified, as having seen Christ in the flesh, but vilified Paul, not allowing him the name or right of an Apostle, nor granting that he was ever cal∣led by Christ, or owned for an Apostle by the other Apostles. Hereupon Paul thought it necessary to write an Epistle to the Galatians; wherein his scope is to convince them of their er∣rors, to reduce them to the right way again, and to instruct them in the duties of a holy life.

In which Epistle there are these three parts,* 1.17

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

IN the Preface he declares, he was a true Apostle, not call'd or commissi••na∣ted [Chap. 1st.] by any meer man, but by Jesus Christ, after he was raised from the dead, and had ascended into Heaven: And his calling was so much the more excellent, be∣cause Christ, who called him, was then invested with greater and more excellent glory, than when he was upon the Earth. And he was called also by the will of God the Father(a) 1.18, who raised Jesus Christ his Son from the dead, and gave all power unto him for the governing of his Church.

And that he might make this his admonition and address to the Churches of Ga∣latia more effectual, he joins all the rest of the faithful Brethren that were with him in it, wishing unto them in his own and their names abundance of grace and peace from God the Father (the Fountain of all blessings), and from Je∣sus Christ the Mediator (who is the Conduit pipe by whom they are conveyed); which Jesus, he shews, gave himself unto death for the expiation of our sins, and to redeem us and recover us out of that sinful and miserable state wherein the world lies, according to the gracious appointment of God the Father, who is worthy to receive all honour and glory from us, for so inestimable a benefit thorow all eter∣nity. From Verse 1. to 6.

He now c••mes to the Body of his Epistle, wherein we may observe these parti∣culars.

1. He sharply reprehends these Galatians, that they had so soon forsaken God who ha•• ••ad••d them t•• a participation of the grace of Christ [to save them by his ••race 〈◊〉〈◊〉 the w••rks of the Law] and had embraced a new strange Doctrine 〈◊〉〈◊〉 Gospel f••••gn••d by men. He tells them, that there was no other Gospel than that true Gospel of Christ which he had preached among them. Only there were some seducers, who had crept in among them, who disturbed their peace, and quite perverted and changed the Doctrine he had preached to them, mingling the righteousness of works with the righteousness of faith, and maintaining, that justification is n••t by faith only, but also by the observation of the Mo∣saical rites, and the works of the Law. He tells them, that he had taught the Gospel of Christ so sincerely and so certainly, that whosoever should teach them ano∣ther Gospel not agreeing thereto, whether he were Angel or Man, they ought •• hold him as a person deserving to be abhorr'd hath of God and all good m••n. And that he might shew them, he spake it not from any perturbation of mind, but deliberately, he repeats it again, to fasten it the more upon their minds. From Verse 6. to 10.

2. He endeavours to convince them of their great error in forsaking the Gos∣pel preached unto them by him, and undervaluing his Apostleship, shewing them. 1. The integrity he had used in his Ministry. For he did not perswade that men but that God should be heard and obeyed, that so their saith might be founded on divine authority, and n••t ••n humane, nor did he aim at pleasing men but Christ Jesus. For should he now study to please men, as he did in times past, when he was a Pharisee (when to please the high Priest and Jews he persecuted the Church), he could not be a faithful servant of Christ, but might justly be reckon∣ed the servant of those whom he endeavoured to please. 2. He sets before them the divinity of his Doctrine, which he assures them was not given him, or taught

him by man, nor did he receive it at the second hand, only by tradition; but it was immediately revealed to him by Jesus Christ. And that they might the more readily be perswaded hereof, he tells them, that they cannot but have heard of his former enmity and h••stility against the Gospel and Church of Christ before his con∣version(b) 1.19, and how he had attained to a great measure of knowledg in that re∣ligion which he then p••s ssed; and had ability to defend it beyond many of those that were equal in a•••• with him; and how he was as strict a maintainer of the Jewish cust••m••s, and of the unwritten traditions of the Fathers (which they super∣added to the Law), as an•• man what ever.

Now they could 〈…〉〈…〉, ••n imagine, that so great a change could be wrought in him by any ••••dinary m••ans, but must needs be from God, who (acc••rding to the rich••s and 〈◊〉〈◊〉 ••s his ••••ace), having determined even from his infancy to set him ••••art f••r his 〈◊〉〈◊〉 service, in his due time actually and effectually called him, and illumi••••••••d his mind with th saving knowledg of his Son, appointed(c) 1.20 that he should ••r••••ch him and make him known to the Gentiles. He shews, that being thus miraculously call••d and commissionated to preach the Gospel, he immediately set about it, not consulting with any man living whether he were rightly in••tructed in the Gospel, or wh••ther he had power sufficient to preach it. Neither went he up to J••rusalem to consult Peter, or James, or any of the twelve, that were in∣stated in that ••ff•••• bef•••••• him, but went presently from Damascus into Arabia, and there preached the G••sp••l for three years, and so return'd to Damascus a∣gain. After th•••• h•• w••nt up to Jerusalem to see and visit Peter(d) 1.21, but he ab••d•• with him only 〈◊〉〈◊〉 days, and besides him, he saw no other of the Apostles there, save only 〈◊〉〈◊〉, Chri•••• ••insman, the rest (probably) being gone out to preach the Gospel abroad. N was t•• the truth of what he here delivered, (it being a matter of gr••at import 〈◊〉〈◊〉 and •• which the success of his Ministry much depen∣ded, that these things sh••ul•• 〈◊〉〈◊〉 ••••lieved concerning him), he solemnly calls God to witn••ss, confirming it by a••••••th. After this (he tells them) he preached in Syria and Cilicia, with the approbation of the Apostles and Churches of Judea, that received ••nd, 〈◊〉〈◊〉 the Christian faith, who knew him not so much as by f••ce, (so far was he 〈◊〉〈◊〉 being in••tructed by them), but hearing of him, and be∣ing certified of his wand••••ful conversion, and how he was turned from being •• p••r∣secutor to be a preacher of the Gospel, they glorified God for his grace s•• extra∣ordinarily manifested towards him. From Ver. 10. to the end.

[Chap. 2d.] 3. He farther sh••ws them, that fourteen years after, being m••ved by an extra∣ordinary ins••••••, and command from God, he went up to Jerusalem again with Barnab••s and Titus, and there did particularly(e) 1.22 acquaint them st••eminent of the Apostles with the Doctrine which he had pr••ached among the Gentiles, that by their consenting unto it, as the fame which th••y themselves did preach, his by∣past and future labours might have the more success; which otherwise (as it seems) were in danger to be hindred and fru••trated by the Calumnies of his ad∣versaries, who affirmed, that the Apostles at Jerusalem did not approve of the Do∣ctrine which he preached. Therefore as a testimony of their agreement with him, (he tells them) the other Ap••stles did clearly j••in with him, in the point contro∣verted between him and his adversaries, judging Circumcision t•• be a thing not necessary to salvation, else they would have required Titus (who came with him, and was born of Gentile Parents) to be circumcised, which ••••t they did not. And the reason why they did it not, he shews, was, because s••m•• 〈◊〉〈◊〉 brethren that 〈◊〉〈◊〉 gr••at urgers ••f the necessity of Circumcision, and the other Levitical ordin••nc••s (and were brought in to be members of the Church of Jerusalem by fr••ud, and h•• reason of their large pretences t•• piety), had secretly convey••d them∣s••l••••s that m••••ting which he had with the other Apostles, and that pur••••s••ly to see••t••h th•••• he would, before them, stand to, and defend that liberty and free∣dom 〈◊〉〈◊〉 the Ceremonial Law, which he had preached among the Gentiles, as a part of Chri•••••• purchase. If he had ••••d ne it, they w••uld have triumph••d ver him as 〈◊〉〈◊〉 it had ••••eanted bef••re the Ap••stl s, what he had before others affirm••••, and

so would have endeavoured, to bring back the Christian Gentiles and the whole Church to the bondage of the Ceremonial Law. And hence it was, that neither he nor the other Apostles would yield to the importunate desire of these false Brethren, no not for an hour, (that is, so far as to use Circumcision, that one time), and that because this had been to subject the Apostles and the truth to their adversa∣ries, and so the purity of the Gospel Doctrine would not have been maintained a∣mong the Churches of Christ, and particularly not among the Galatians. And as a further evidence, that his calling and office were from God, he shews them, that at that meeting which he had with those Apostles, who were looked upon as the chief••st, viz. Peter, James, and John, and which his adversaries boasted of as his Superiors, when they had heard his Doctrine, they corrected nothing in it, nor added any thing to the knowledg he had before. And for their personal priviledg s, viz. that they had seen Christ in the flesh, and were Apostles be∣fore him even when he was a Persecutor, &c. these things he took no notice of, because G••d regards no man for external things, by which they are outwardly va∣lu•••• or esteemed among men; and can make use of the meanest as well as the most excellent instruments in his service. But on the other side, when those same Apo∣stles who were deservedly reputed pillars of the Church (as being under God great upholders of it by their gifts, dilligence, and fidelity) had by certain evidences found, that the Apostolick office to preach to the uncircumcised Gentiles was committed to him, as the Apostolick office to preach to the Jews was committed to Peter, and that the like assistance, blessing, and success did accompany the la∣bours of the one as well as of the other; these three Apostles (perceiving the grace and gifts, both ordinary and extraordinary which were bestowed upon him, fitting him for the Apostolick office), they did, without much more ad••, acknow∣ledg him and Barnabas for their Collegues or fellow-Apostles, giving them the right hand, in testimony thereof. And as a token of their mutual agreement in dividing their Charge, they consented that Paul and Barnabas should go to the Gentiles, and that they three would go to the Jews(f) 1.23. And as a further testimony of their agreement, these three Apostles did earnestly recommend to Paul and Barnabas the collecting of some charitable contribution among the Chur¦ches ••f the G••ntiles(g) 1.24, for the supply of the p••or Christian Jews(h) 1.25, which they very readily agre••d to, and diligently performed, as we may see, 2 Cor. ch. 8. & ch. 9. L••••t y, to evidence yet further the divine authority of his office unt•• them, and that he was n••t inferiour to the other Apostles, he tells them, that as an Apostle ••f Chri••t, and by vertue of his Apostolick office, he did with authority 〈◊〉〈◊〉, and boldly and freely oppose himself to Peter, one of the chief Apostles, when in his practice at Antioch, he declined from the Doctrine taught by him∣self, concerning the abrogation of the Ceremonial Law. For whereas bef••re s••m•• J••ws (that w••r friends ••f James)(i) 1.26 came from Jerusalem, Peter did h••ld fellowship with the Christian Gentiles, and did eat freely with them (which h•• di•• agreeably t•• the Doctrine of Christian Liberty, by which all differences ••f m••••ts and nations were removed under the Gospel, as Peter himself was instru∣ct••d by Vision, Act. 10.15.), but when th••se Jews were come, he separated him∣self from the Gentiles, as if it had been unlawful for him to eat with them, and this thorough fear of offending those f••re mentioned Jews (who were tenacious of the Ceremonial Law); by which bad example of his, some of the other Christian J••ws, that were at Antioch, were drawn aside, yea and Barnabas also was drawn into the same dissimulation, carrying it so, as if fellowship with the Christian Gentiles had been unlawful, whereas both hims••lf and Peter very well knew the contrary. Now when Paul saw that they walk••d not uprightly according to the true D••ctrine of the Gospel, he publickly expostulated with Peter, and de∣manded of him, why he (being a Jew) had cast off the Yoke of the Ceremonial Law, and us••d hss Christian Liberty, (living after the manner of the Christian Gen∣tiles when he saw occasion) and yet inf••rced this yoke on the Gentiles, endea∣vouring thereby to induce them to think that it was n••cessary now for them under the G••spel, to ••bserve th•• C••rem••••ial law whereas it was never given unto them,

nor they ever obliged to observe it, no not before the coming of Christ. Ʋpon the whole matter, for ought that appears to the contrary, Peter did herein yield to Paul as having truth on his side. From Ver. 1. to the 15.

4. He comes now to assert and confirm the Gospel-doctrine of Justification by Faith in Christ, (which he had before preached to them), against the cor∣rupt Doctrine of his adversaries, who urged the strict observation of the Cere∣monial Law as necessary thereunto, by vertue of a Divine Precept standing yet in force, as may be gathered from the Ap stles reasoning. Chap. 3.19.25. & Chap. 4.3, 4, 5.

And that he may strike at the root of this most dangerous error, he excludes all works in general, not only those of the Ceremonial Law, but of the moral also, yea all works of our own whatsoever, from having any influence upon our Justification. This he proveth, 1. Because they that were Jews by birth, and so faederally the holy people of God, (and not such profane idolatrous sinners as the Gentiles were, who were ignorant of the Law of God, and strangers from the Covenant of God), found it necessary to renounce the works of the Law in point of Justification, and to seek righteousness only thorow Faith in Christ; there∣fore much more ought they Galatians, and other Gentiles so to do, and espe∣cially seeing the Spirit of God affirmeth, Psal. 143.2. That no man, whether Jew or Gentile shall be justified, to wit, by the works of the Law(k) 1.27. 'Tis therefore by the Faith of Jesus, or by Faith receiving and resting on Jesus Christ, and that most perfect righteousness of his, that we are justified. But here he prevents an Objection which he foresaw some of the adversaries of this Doctrine would be apt to make. They will say, that if we seek to be justified by Faith in Christ alone, and not by the works of the Law, then people may live as they list, and freely indulge themselves in sin. He answers, That though it should so happen, that some who profess to seek Justification by Faith in Christ alone, should be found notorious sinners(l) 1.28, yet it would not from thence follow that Christ is the Minister, Author, or Teacher of sin. That inference, he rejects with abhorrence and detestation. For he had in delivering this Doctrine of Justification unto them, shewed, That the same Faith, that lays hold on Christ for righteous∣ness, doth rest upon him also, for grace, and strength to subdue corruption, and he had by many seri••us admonitions strove to b••at down sin among them, there∣fore if he should now, by any thing he should preach, enc••urage sin, he should trans∣gr••ss against the Laws of uprightness, which ought to be found in every faithful Teacher. And that this Doctrine doth not of it self encourage to sin, he proves by his own example. For (says he) I thorow the Law am dead to the Law(m) 1.29 that I might live unto God; that is, by the knowledg of the spirituality of the Law, and the perfection it requires, I have learned, that I am a great sin∣ner, that I have not power perfectly to perform it, that I am therefore subject to the Curse of it, and so I cannot be justified by it. I am so far dead to the Law, as not to put any confidence in my obedience to it, for my justification(n) 1.30; yet I am not so dead to it, as to look upon my self as freed fr••m it, as it is a rule of holy living: But despairing of obtaining Justification and Salvation by my obedience to it, I am forced to fly to Christ, that from him I may receive not only Justification, but grace and power to inable me to live unto God. And as Christ was crucified on the Cross, so by grace derived fr••m him, I crucifie my corruptions, and s•• I live a new and spi∣ritual life, not having this life from my self, but from Christ, who liveth in me by his spirit. And he being the root and spring of this new life, I derive it from him by vertue of my union with him; and the band of my union with him, is my faith in him. And the consideration of his great love in dying for me, is a strong induce∣ment to me, to endeavour to live holily, that so I may please him. He further sh••ws that if we should be justified by the law, or works d••ne in obedience to it, we should frustrate and make v••id the grace of God. For if Justification be by works, it cann••t be by grace, Rom. 11.6. And lastly, Christ's death had been in vain, if the Justification of a Sinner could have been obtained by his own works, from ver. 15. to the end.

5. Having sharply reproved these Galatians for their defection from the truth, [Chap. 3] (among whom Christ had been so evidently preached, and his sufferings, with the causes of them, so clearly opened and set forth, as if all had been done before their eyes); he useth several other arguments to reduce them, and to demonstrate to them, that justification was by Faith and not by Works. And in order here∣unto, he first appeals to their own experience, and demands of them, whether the gifts and graces of the Spirit, both ordinary and extraordinary, that were now found in their Church, were conferred on them till the Gospel was preached among them?(o) 1.31 He asks, whether they received them by the works of the Law, [that is, by hearing the Doctrine of justification by works preached], or by the Hearing of Faith* 1.32, that is, by hearing the Doctrine of justification by Faith preached. And if so, Was there any reason, that having by the preaching of the Gospel (which is a ministery of the Spirit) received such great benefits, and so begun to be a Christian Church, they should now think it necessary to take in the Law? Would they now end in the flesh, and return to those external Mosaical carnal Rites, as if their justification could not be perfected without them? This he shews would be a point of great folly and absurdity in them. 2. If they should seek justification by works, or partly by faith, and partly by works,* 1.33 they would lose all the fruit of their former sufferings for the truth; which would have been rewarded if they had proved constant to the last; but now they will be in danger not only of losing their reward, but of incurring fur∣ther danger(p) 1.34, and bringing a heavier condemnation upon themselves f••r their defection. 3. He resumes and amplifies his first argument, shewing, that the Lord had not only accompanied this Doctrine of justification by faith, with the saving graces of his Spirit among them, but also with other extraordinary gifts, such as the working of Miracles, speaking with strange Tongues, curing of Di∣seases; which were so many confirmations, that this Doctrine was of God. 4. Ha∣ving put a close to that argument brought from their own experience, he adds another, brought from the example of Abraham, who though he did abound with many virtues and good works, yet he was not justified by those, but by faith only; which he proves from Gen. 15.6. where 'tis affirmed that Abraham be∣lieved in the Lord for the accomplishment of that prime promise of the Cove∣nant made unto him, that in the Messias (who was to come of him), he him∣self and all the nations of the earth should be blessed, Gen. 12.3. And the multiplication of his Seed was promised as a means to bring it about. This faith of Abrahams laying hold on the meritorious obedience of the Mediator, the blessed seed promised; he shews, was imputed or reckoned to him for Righteous∣ness, or accepted of God for his justification. And hence he inferreth, that only they who are of the faith (or seek after justification by faith), are the true Children of Abraham, who following his steps, shall succeed him in the inhe∣ritance of that great Blessing, viz. of gratuitous righteousness and justification thereby, which he by faith obtained, See v. 9. And the Spiritq 1.35 (who speaks in the Scriptures) knowing this to be the Counsel of God, that the Gentiles also should be justified by faith, he revealed this promise(r) 1.36 (which is called the preaching of the Gospel) to Abraham(*) 1.37, viz. that In his seed, that is, Jesus Christ, (who was to come of him, Gen. 22.18.) all nations should be blessed. So that all that are of faith(*) 1.38, or true believers, whether Gentiles or Jews, do partake by faith of all those saving blessings, which believing Abra∣ham did partake of; among which, free justification is the chief. 5. He shews, that they who are of the works of the Law, that is, who seek to be justified by works done in obedience to the law, are under the curse of God, and so not justified; the Law pronouncing a curse upon every one who fulfilleth it not in eve∣ry particular, Deut. 27.15, 16, 26. 6. He further adds that no man can be justified by his personal obedience to the Law, because righteousness and life co∣meth by faith, as he proveth from Hab. 2.4.(s) 1.39 The just shall live by faith. Now the way of justification which the Law requireth, cannot consist with the way of justification by faith (t). For the Law promiseth life to him only who

performs exactly what it prescribeth, and so hath a perfect inherent righteousness in himself, as he proveth from Lev. 18.5. where the voice of the Law is, The man that doth them (viz. those things which the Law requires) shall live in them or attain eternal life by them: But the voice of the Gospel is, that They that believe in Jesus shall be saved. 7. He shews not only, That we are justified by Faith, but How Faith doth justifie, viz. not for any merit or worth in it self, but as it closes with Jesus Christ, whereby all the blessings purchased by Him, are made over to us: for Christ hath delivered us from the Curse of the Law, by taking up••n him the Curse due to us, and subjecting himself to death, even the cursed death of the Cross for our sakes, Deut. 21.23. And from his death, he shews, a double benefi•• d••d flow: First to the Gentiles, the blessing of Abraham coming upon them, viz. the blessing of Church-priviledges, divine ordinances, of re∣conciliation with God, adoption, &c. which before the time of Christs death they were Strangers unto: The Second to the Jews jointly with the Gentiles, who be∣ing by Christs death joined in one body, and bec••me one seed of Abraham do by Faith in Christ receive a plentiful communication of the Spirit(u) 1.40 promised in the times of the Gospel. 8. He reasons from humane(x) 1.41 transactions, viz. From Covenants made among m••n which if solemnly confirm'd by Oath and other u∣sual solemnities cannot without injustice be broken or disannul••'d, nor any condition de∣structive to them be afterwards superadded. In like manner he shews, God made a Covenant with Abraham, and his spiritual seed, wherein he promised spi∣ritual and eternal blessings, to all those that shall believe in his Son, the promised Messias. Now Abraham had two seeds *, a spiritual (represented by Isaac) who seek justification by Faith only; and a carnal (represented by Ishmael), who seek justification by the works of the Law. He shews, that the Cove∣nant was not made with Abraham and both these seeds, but only with one of them, that is, with all true believers, who are the mystical Body of Christ, and by virtue of their union with him, collectively called here by his Name. This Covenant he shews, was made and confirmed unto Christ(y) 1.42 or with res∣pect unto Christ, and to all true believers in him both Jews and Gentiles (of whom he is the head) four hundred and thirty years before the Law was given. And therefore if any should say, The way of justification by Faith in the promise, did h••ld go••d before the Law was given; but when the Law was given, that way was altered, and justification by works established: this he shews, cannot be, seeing the Law was given so many years after the Covenant was confirmed(z) 1.43; and therefo••e cannot v••cuate or disanull it. If therefore the inheritance of eter∣nal l••fe (whereof the Land of Canaan was a type and pledg) be to be obtain'd by obdience to the Law, it cannot be obtain'd by Faith, whereby the grace and blessing promised in Christ is received. For these two cannot stand together. Now God gave it to Abraham freely, and of pure grace, promising it unto him on condition of his Faith without any merit on his part. And in like manner all that desire to approve themselves the true Children of Abraham, must obtain it, seeing there is but one way of Salvation. From v. 15. to 19.

6ly. He comes now to answer some Objections, which might be made against what he had said.

Object. 1. If works done in obedience to the Law do not justifie, then the Law upon Mount Sinai seemeth to be given in vain. For why was the Law given, enjoining so many moral, judicial, and ceremonial duties, promising life unto the obedient [Lev. 18.5.], and threatning Gods wrath and curse to the dis∣obedient [Deut. 27.26.], if the inheritance come not by the Law? In answer hereunto, the Apostle sheweth, that one main end why the Law was added to the Promise was to discover sin [Rom. 3.20.], and restrain from Sin, and to make men seek out for a remedy, and so to be a Covenant subservient to the Cov••nant of Grace. And this dispensation (as having more of terror than love in it) was to continue during the infant-state of the Church, ••ven till Christ should come in the flesh, to whom the inheritance was promis••d, as being Head of all those that shall be heirs, and by whom they shall obtain it. And

this God shewed by the glorious and dreadful manner of his giving the Law, by the ministry of Angels,* 1.44 and his appearing then in such terror that there was no access for sinful man to him, but by a Mediator; and therefore upon the peoples request, Moses was appointed the Mediator between God and them at that time [Exod. 20.19. Heb. 12.19.]; being therein a type of Christ, the only Media∣tor of Propitiation. Now he shews, that there is no need of a Mediator, but when there is a disagreement or difference between two parties(aa) 1.45. And God is one party of the two here, who is offended with sinful man, and is to be aton'd. Since therefore the people by reason of their great guiltiness, and manifold violati∣ons of Gods Law were not able to make atonement for themselves, they might from hence learn how much they needed a Mediator to make atonement for them.

Object 2. Then it will he said, that the Law is against the Promises of God. He answers, No. For the Law was not given on Mount Sinai to afford life and justification by obedience to it (seeing it could not perfectly be kept); but rather to convince of sin, and condemn for sin, that men, dispairing of any help in them∣selves, might speedily betake themselves to Christ for life. So that the Law is not contrary unto, but subordinate and subservient to the Promise. For God in the Scriptures(bb) 1.46, (or in the legal dispensation of the Covenant of Grace, which stood in force during the time of the Old Testament), hath concluded all under sin, that is, hath declared all men by nature, since the Fall, to be under sin, that so laying aside all confidence in themselves, they may fly by Faith to Christ for righteousness and salvation, which are the great things promised in the Covenant of Grace. From v. 19. to 29.

Object. 3. Seeing the Law, or that legal dispensation of the Covenant of Grace was so useful to the antient Church, and so subservient to the Promise, Why then did Paul cry down the use of it, especially the practice of the Ceremonial Law, now? He answers, that, Before Faith came [that is, the Object of Faith, viz. Christ Jesus(cc) 1.47, or the more clear and full manifestation of the Doctrine of Faith, which was about the time of Christs death and ascension], the Law was very useful to the Jews, because they were by it, as by a military Guard, kept from being mix'd with other Nations in Religion, and were shut up thereby as in a prison under sin, and the curse due to sin, that so they might be the more prepa∣red, and as it were necessitated, to embrace the Doctrine of Salvation by Faith in Christ (which was, during that dispensation, but darkly revealed), when it should be more clearly discovered; the full revelation whereof they were by this means kept more intent upon. So that the Law, that is, Moses's Oeconomy, confin'd them with∣in the bounds of Faith, that they should not seek for justification by their own inhe∣rent righteousness, or works, or any other way than only by Faith in the Messias. Yea the Law was their School-master in their minority, to instruct them to repair to Christ for pardon. Thus (he shews) the legal dispensation of the Covenant of Grace was of good use to the ancient Church; but denies that the use of it ought to be continued now, when the Doctrine of Faith is so clearly manifested: Yea on the contrary, (he declares), that it is now to be abrogated, and the Chri∣stian Church freed from the observation of it, because it was to exercise the office of a School-mast r only over Children in their minority; but can have no autho∣rity over believers now, who in comparison of them, are to be l••oked upon as grown men. For the Christian Church, viz. all true believers, whether Jews or Gentiles, and in particular, all the faithful among the Galatians were now like a Son come to age by reason of their Faith in Christ (who is now come in the flesh) and therefore are not under the childish paedagogy of Ceremonies, or the Mosaical outward legal dispensation of the Covenant of Grace.

Object. 4. But false Teachers might here object, that though it be admitted, that the Law or Mosaical dispensation given on Mount Sinai was added to the

Promise to be subservient to it; yet Circumcision was given to Abraham with the Promise, as the i••itiat••ry seal of it, Gen. 17.10. Therefore though the Law or legal dispensation be abrogated; yet Circumcision was to be kept in the Church, as that which was given before it, and without which none can be ac∣counted Abraham's Seed, or Heirs according to the Promise. The Apostle answers, that Baptism, which signifieth and sealeth our ingrafting into Christ [Rom. 6. 4.5.] was substituted in the place of Circumcision, and is sufficient for compassing all those ends for which Circumcision was instituted; because they who are bap∣tized into Christ do put on Christ, and so are incorporated and made one body with him; they carry his Name, pr••fess to be his, are esteemed to be in him as members of his ••ody. And all that have true Faith in Christ are thus really in∣corporated into him, and made one body with him, of what Nation or Condition soever they be. So that Circumcision, which by virtue of its institution, did serve to keep up a distinction between Jew and Gentile [Exod 12.48.] cannot here be useful, seeing now all distinctions are to be removed, and Circumcision, being one main part ••f the partition wall betwixt Jew and Gentile, was not any longer to stand in f••rce. For whatsoever Nation, Rank or Sex any be of, it is all one in this matter. None are debarred from Christ, n••r yet the more accepted by him, for any of these things. And all Believers of what condition soever, are all one body in Christ Jesus; and if they be Christs, and by Baptism ingrafted into him, they are true Children of Abraham, though they be not circumcised, and apparent heirs of the heavenly inheritance, given unto Abraham by Promise. From v. 23. to the end.

[Chap. 4] 7ly He goes on further to clear the freedom of Christians from the Mosaical O••conomy by the similitude of an Heir, who while he is a minor, and under-age, is n•••• at his own liberty or disposal, but in point of subjection, like a servant under the Guardianship of Tutors or Governours, until the time appointed by his Father be come out; longer than which, he is not to remain in the state of subjection. So says he, Gods Church (whereof we are members) formerly was kept in bondage and subjecti∣on under that strict and rigid administration of the Mosaical Oeconomy, and tyed to a number of Ceremonial observances(dd) 1.48 and bodily significant rites and figures whereby G••d instructed the former age of the World, and which were a kind of bon∣dage and slavery to the outward man. But when the fulness of time was come, which God had appointed for the finishing this Oeconomy; he sent his Son into the W••rld, who was incarnate, and subjected himself both to the Precepts and Curse of the Law, that he might redeem them that truly believe in him from the Curse of it, and the whole Church in general from that rigor and servitude under which they formerly had been, as to their outward estate [Eph. 2.15.], and that they might attain to the adoption of Sons grown up. And as a Testimony of their Adoption, and ••dvancement to the priviledg of Sons now grown up, God had sent forth the Spirit of his Son into their hearts(ee) 1.49 clearly testifying this to them, and inabling them (tog••ther with other Sons of God, both among Jews and •• ••tiles), with a cheerful voice to call God Father* 1.50. And as to this, they mi••ht consult their own experience. They might therefore assure themselves they were no more in that servile condition under the Yoke of Ceremonies, but in a free state, as Sons grown up, and Heirs actually partaking of their Fathers Goods, (viz. of his spiritual Graces), and that in a larger measure than the ancient Church enjoyed before; and all thorow Christ who hath merited and procured these blessings for us. From v. 1. to 8.

8ly. Having now sufficiently proved by Scripture and Reason the freedom of Christians from that ancient legal dispensation, and more especially from the Yoke of the Ceremonial Law, he endeavours further to fasten this truth upon their minds, both by sharp reproofs, and most affectionate insinuations. And first, he shews them, that when that legal dispensation was in force, they (viz. the Galatians who were Gentiles) were ignorant of the true God, and worship∣ped

dumb(ff) 1.51 Idols, and consequently were not born, or brought up under th•• pae∣dagogy of the Law as the Jews were, wh•• therefore might pretend some excuse for their unwillingness to depart from it. But afterwards by the preaching of the Gospel (which God of his free and rich mercy sent unto them, and not for any desert of theirs), they were brought off from their ignorance; and came to know the true God: whereas, before they look'd not after him, but lay immers'd in their Idolatry: and they were not only brought to know him, but to be known of him(gg) 1.52, that is, to be acknowledged and owned for his: whereas before their Conversion, they were not known of God in this sense. And being thus brought into the Liberty of Sons grown up, he wonders at their folly and ingratitude, that they would subject themselves to the bondage of the Mosaical Elements or Cere∣monies, which had now no figurative or sacramental signification as formerly they had (when they were shadows of Christ to come), and therefore were weak, yea poor and beggarly, not being able to afford any solid consolation to th••se who observed them. He wonders that they who had been in bondage formerly unto Ido∣latry, should desire to be in bondage again(hh) 1.53 viz. to those weak and poor Elements, under subjection to which they never had been before. He instances in some of those Elements unto which they had turned. He tells them, he under∣stands they observed(ii) 1.54 (after the manner of the carnal Jews expecting to be justified thereby) their Sabbaths, New-moons, Anniversary Feasts, as ••f the Passeover, Pentecost, and Tabernacles, and the Year of Release which was the Seventh, and the year of Jubilee which was the Fiftieth. Which things made him fear he had preached the Gospel and the Doctrine of free Justification by Faith in Christ in vain among them. From v. 8. to v. 12.

9ly. He lovingly exhorts them to return to that wholesom Doctrine of Justifica∣tion by Faith, without the works of the Law. Brethren I beseech you (says he), be as I am, for I was as you are(kk) 1.55, that is, Take me for your ex∣ample, who was once as zealous for those Legal Rites, as any of you are at this pre∣sent. But now I count them, and all things else, but dung in comparison of the excellent knowledg of Christ [Phil. 3.9.]. He tells them, that they had no rea∣son to suspect that what he spake proceeded from any ill will towards any of them, or from any particular resentment; for they had not done him any personal injury. H•• only pl••aded the cause of Christ, and did not vent any private passion of his own. Nay he was so far from apprehending any injury from them, that he acknow∣ledges they had shewn much love, and respect to him, when being infirm in body, and much broken with afflictions, he came first to preach the Gospel unto them; and yet by those trials(ll) 1.56 wherewith it pleased God to exercise him, they were not tempted to despise his Person or Doctrine, but received him as if he had been one of the holy Angels of God, nay as Jesus Christ himself. He asks them, where is that(mm) 1.57 blessedness now, which they once thought they enjoyed by his coming am••ng them! Time was, when they thought themselves so blessed by his presence, that th••y could then even almost have plucked out their eyes(nn) 1.58 for him, to have done him good. And (says he) am I, who formerly was so preci∣ous to you, become now your enemy, because I declare the truth of God to you? As for the false Apostles, they indeed pretend great love to you, and zeal for you; but what 〈◊〉〈◊〉 their ends therein, but that they may exclude us(oo) 1.59 that you may affect them. He tells them, they were once zealously affected towards him and his D••ctrine; and 'tis good (he shews th••m) to be constantly zealous in a good thing, and so he would have them to be, and that as well what he was absent from them, as when he was present with them. He further tells them, they were his Children, whom with much pains and travail he had brought forth to Christ, and had brought them to take on them the Christian profession, but now they h••d shamefully fallen off from it, so that he was in travail and pain a second time, till the pure Doctrine of Christ be again established among them, and till they receive again the right shape of Christians. He tells them, he much desired to be with them, that being fully acquainted with their state he might accommodate himself accord∣dingly

to th••m, either in meekness or severity: and might change his voice, either by turning his complaints into praises; or his speech into groans, and his words into tears to bewail their Apostacy: and by those true significations of his affection, perswade them to return to their former profession; for now he was some∣what perplexed and p••z••d how to deal with them. From Ver. 12. to the 21.

10ly. He comes now further to clear the Doctrine of Justification by Faith, and not by works, from an instance taken from Abrahams Family, where by a typical Allego••y, this whole matter is represented. The plain import of which is this, that they who seek Justification by works are in a servile, misera∣ble, and cursed condition, and at last shall be cast out from the presence of God, and the Society of the Saints; and they that seek Justification by Faith in Christ are ••ree Sons of the Family of God, and blessed, and shall at last cer∣tainly attain to an inheritance of life eternal. He exp••stulates therefore with the Galatians, that they should affect this servile, miserable and cursed con∣dition. And first, He cites his Adversaries, and all others who (contrary to G••ds command) did voluntarily again put themselves under the Yoke of the M••sai∣cal Law, and sought to be justified by works, to hear what the Law it self (or that Collection of the five books of Moses, which is called the Law) doth say, that is, to consider the sense and scope of the Law(pp) 1.60. Then he propounds the typical History of Abrahams Family, taken from Gen. ch. 16. & 21. the sum whereof is this; namely, That Abraham had two Sons(qq) 1.61, to wit, Ishm••el and Isaac, whose condition did differ in two things; 1. Ishmael was born ••f a Bondwoman or Servant, to wit, H••gar [Gen. 16.1.15.]; and so he was but as a servant himself, and not the Heir [Gen. 21.10.]: but Isaac was born of a Free-woman, viz. Sarah [Gen. 21.2, 3.], who had never been a Servant, but was the Mistris, and therefore Isaac himself was no Servant but a Free-man, and the Heir to his Father, v. 22. A second diffe∣rence there was in the principle of generation and birth: For Ishmael was born after the flesh, or by the ordinary strength of Nature, his Mother Hagar being a young Woman, and fit for conception; but Isaac was not conceived or born from any such principle, Sarah his M••ther being Ninety years old when she conceived him [G••n. 17.17.], and so according to the course of Nature, unfit for con∣cepti•••• [Heb. 11.12.], but he was born by Promise, or by virtue of that pro∣mise made t•• A••raham, Gen 17.16. Which Story, the Apostle shews, was an alleg••••y, that is, besides the literal sense of the words, God intended they should shaddow forth the st••te of his Church in the following particulars; namely, Abrahams two wives should represent the two Covenants, to wit, the old Covenant, or the old Administration of the Covenant of Grace, Heb. 8.7. (which Covenant was greatly mistaken by the Jews, and did degenerate into a plain Covenant of works in the sense of many who did adhere to it); and the n••w Covenant, or the new Administration of the C••venant of Grace, Heb. 8.8. The first of which C••venants was prefigured by Hagar the B••nd∣woman; and d••scribeth it, 1. From the place where it was given, viz. upon Mount Sinai, 2. From the lik•• effect produced by it, as by Hagar, to wit that as H••gar, so this Covenant (especially as it was g••nerally mistaken for a Cove∣nant of works) did beget Children unto bondage, that is, they who adhered to it (as so understood) were not thereby freed from their bondage to Sin, Satan and Gods Wrath (S e Gal. 3.10.), but were of a servile mercenary dispositi∣on, doing what they did in Gods service, not from love, but slavish fear, and thinking to merit Heaven by their works. See Mar. 10.17.

And having, as it were in a Parenthesis, shewed the fitness of the former re∣semblance (because M u••t Sinai, where the old Covenant was first given, is cal∣led(rr) 1.62 Agar by the Arabians), h•• further describeth this Covenant by con∣sidering the condition of those wh•• now did tenaciously adhere to it. And first, he shews them, that the earthly Jerusalem, or the Jewish Church (not as she was in her best times, but as she was then in that present age), did answer or

bear a kind of resemblance with that Covenant, because that Church and her Children did remain in a servile condition, which was the fruit of their adhering to this Covenant, as it was mistaken, and misunderstood for a Covenant of works. 2ly. He shews, that the new Covenant, or the new Administration of the Covenant of Grace was prefigured in Sarah, and that they who adhere to it are called the Jerusalem that is from above; and all those who are the truly rege∣nerate of the Christian Church, and make claim to life, according to the tenour of the Covenant of Grace, are to be reckoned as belonging hereunto. And this Church is here called Jerusalem, because that City was a Type of the true Church by reason of its compactness and order, Psal. 122.3. and beauty, Psal. 48.2. and the divine protection that was over it, Isa. 31.5. And is said to be from above, because her Original is from Heaven [Jam. 1.17, 18.], and the Mem∣bers thereof have their Conversation in Heaven, Phil. 3.20. He further shews, the happy state wherein those are who adhere to this Covenant; nam••ly, in a state of freedom from sin [Rom. 6.18.], and the Curse of the Law [Rom. 8.1.], and the Yoke of that ancient legal dispensation [Eph. 2.15.]. 3ly. He shews, who are the Children of this Covenant [or Members of the true Church adhering to this Covenant], even all sincere Believers, whether Jews or Gen∣tiles. 4ly. He confirmeth the truth of the former mystery, by a quotation out Isa. 54.1. Which words in their first sense are a Prophecy of the joy∣ful deliverance of the Jews out of the Babylonish Captivity, and call upon the material City of Sion or Jerusalem as on a Woman that had been Barren to rejoice, because though all the time of the Captivity she had been empty of Jews, yet now she should be m••re populous than ever she was at any time before her Capti∣vity, or than other Nations were, that had not been led into Captivity. This the Apostle excellently adapteth to the new Covenant, which when Christ was here on the Earth had but few Children, few that were brought forth by it, but after his death, upon the preaching of the Gospel by his Apostles to the Gentiles, it had very many, so that the Jews in comparison of the Christians were but few. Lastly, The Apostle applies this Typical History, and partly comforts the truly faithf••l among the Galatians thereby, and partly instructs them In order to which, he represents to them these particulars. 1st. As Isaac by virtue of the Promise, above the power of nature, being born of a Free-woman, was Heir to his Fathers goods; so all they who seek Salvation, not by the Law, but by Faith in Ch••••st are supernaturally begotten by the power of Gods Spirit, and by Grace are the tree Children of God, and such to whom eternal life is promised* 1.63, and are Heirs of it, as Isaac was of his Fathers estate. 2ly. He shews them, that by suffering pe••s••cution by false Brethren (Patrons of Righteousness by Works), they therein were like to Isaac, whom Ishmael persecuted with bitter mocking, Gen 21.9. 3ly. As Hagar and Ishmael were cast out of Abrahams House, (at first by Sarah, Gen. 21.10. and the sentence afterwards confirmed by God himself, v. 12); so they who seek Justification by works (prefigured by Hagar and Ishma••l) shall be cast out of the Church of God, (the Society of the Saints, v. 31.) and shall not obtain the inheritance of eternal life: but they who seek Salvation by Faith in Christ, shall abide therein, and shall be eternally saved. Lastly, he shews them, that all true faithful Christians are not Children of the Bond-woman but of the Free; and all that desire to approve themselves to be such, mu••t take heed of that error of seeking Righteousness by the works of the Law, but mu••t hold fast the Doctrine of Righteousness by Grace through Faith in Jesus Christ, if they would not exclude themselves from the heavenly inheritance. From Ver. 21. to the end.

Having spoken thus much in the vindication of the Doctrine of Justification by Faith alone, he shuts up the whole disputation with a double exhortation. 1. That [Chap. 3] they would stand fast in their Christian liberty, without subjecting themselves again to the Mosaical Yoke. Which exhortation he enforceth more directly by six Arguments. 1. Because Christ had purchased this freedom for his Church by

his own blood. 2. The holding Circumcision necessary, and as a part of mans Righteousness, doth cut off the observer of it from all benefit by Christ; because to maintain Circumcision, is by consequent, to maintain the whole bulk of the Mosaical rites to be in force, and so in effect to declare, that Christ is not yet come, seeing all those things were to be done away at his coming [Heb. 9.10.]. And Christ must either be our whole Righteousness, and our compleat Saviour, or not at all [Act. 4 12.]. 3ly. He testifies that they that engage themselves to observe Circumcision (in the way wherein it was urged by the false Apostles, Act. 15.1.), d•• hereby engage themselves to perform the whole Law, viz. Ce∣remonial and Judicial, (Circumcision being the initiatory Sacrament engaging the Receiver to the whole Mosaical Paedagogy, Exod. 12.48.), and the whole moral Law, and that under the penalty of condemnation. For no less then uni∣versal and perfect obedience to the Law in all its precepts, is required unto Justification by works. 4ly. He shews, that whoever among them observe the Levitical Ordinances, as they were pressed by the false Apostles, or sought(ss) 1.64 to be justified by observing of them; in so doing, they renounced Christ, and all benefit by him, and were falen away from the Doctrine(tt) 1.65 of free Grace. For works and Grace are not consistent in the matter of Justification. 5ly. He declares that he himself and other Jews (who before their Conversion to the Christian Faith were circumcised), being now savingly taught and inlightened by the Holy Ghost, did renounce all confidence in their own works or carnal pri∣viledges, and did look to obtain heaven, (here called their hope(uu) 1.66, because the object of their hope, Tit. 2.13.) only by virtue of the Righteousness which is laid hold on by Faith. 6ly. In the state of the Church, under the Gospel, since Christ was manifested in the Flesh, he shews, that neither the observing of Circumcision, nor the omitting of it, does of it self commend a man to God: but that which he now requires, is a true lively Faith(xx) 1.67 in his Son, evidencing it self to be such, by the fruits of true love to God and our Neighbour, which is called the fulfilling of the Law, Rom. 13.10. Yet this is not so to be under∣stood, as if the use of the Sacraments of the New Testament or other pieces of instituted worship were hereby excluded and declared useless, they being helps of our Faith, with ••ut which, it is impossible to perform any duty of love to God or our Neighbour, sincerely and acceptably. From Ver. 1. to 7.

Secondly, He further presseth this his exhortation by other arguments, and that as it were by the By. 1. He commends them for their form••r forwardness in embracing this now controverted truth, (which he calls a Running well), and he sees no reason why they sh••uld depart from it. 2ly. Lest they should say, they were fully perswaded in their Consciences, that this way they were brought into by their new Apostles was the way of God; He tells them, that what per∣swasion soever they may have of that kind, it is but a meer delusion, and comes not from God (who had called them to true Christian Liberty), but from the Devil and his Instruments. 3ly. Lest they should say, he needed not make so much ado about this matter, seeing they had not embraced the whole body of the Jewish worship, but only observed some particular Ceremonies there∣of, and as to other things they practised as the Christian Faith required: He an∣swers, that a little Leaven, a little false Doctrine entertained [Mat. 16.12.] may easily in time corrupt a mans judgment in other points, and a small number of such seduced persons may easily infect the whole Church [1 Cor. 5.6.]. 4ly. He expresses his confidence (grounded upon Charity) that through the Lords gra∣cious assi••tance, they should be reclaim'd from this their err••r and brought to embrace the same truth again, which he had preached to them; and that he that thus troubled and perverted them (whoever he be) should hear his own judgment and punishment from God, except he repent. 5ly. He presses his exhortation by confuting a Calumny, which (as it seems) his adversaries mad use of, to perswade the people, that he by circumcising Timothy to prevent the stumbling of the weak Jews [Act. 16.3.] had declared himself to be of the same judg∣ment

with them in the present c••nt••oversie. In answer to this, he gives them to understand, that he did not ••rge Circumcision to be observed by the Gentiles at all [Act. 21.25.], nor all••w it to be us'd by the Jews, in the sense of his Ad∣vers••••••••s, 〈◊〉〈◊〉 as mi••ht appear t•• them by these two Reasons: 1. If he had preached Cir••••••cisi••n, the Jews would not have persecuted him as they did. 2. They would not h••••e 〈◊〉〈◊〉 s••ch ••ffence at his preaching Salvation through Christ crucified as they did, which is called here the D••ctrine of the Cross, 1 Cor 1.18. For that D••ctrine m••st ••••••••nded them, because by it, Circumcision and the whole frame of the old ••••••al Administration (under which they were born and educated) was laid asid•• [S••e Act. 21.28.]. 6ly. He wishes that their prime Seducers, (who troubled their outward and inward peace) were cut off from Communion with the Church, by the Sword of Excommunication, because they did burden them with the observation of such things, as were contrary to Evangelical liberty, to the en∣joyment whereof they were called by God. From Ver. 7. to the middle of the 13th. v.

He c••mes now to the second part of his Exhortation; namely, That they take heed l••st they abuse their Christian liberty(yy) 1.68; as if they were freed from all obligation to serve God or man in the duties particularly required of them. He gives them therefore these two Rules; 1. That they would not take encourage∣ment from this D••ctrine to give licence to sin and corruption within them, to break all b••nds and to fulfill its lusts and inordinate desires. 2. That they would by love serve one another; that is, That every one, notwithstanding this Liberty, would from a principle of Love, imploy himself in all the duties of Love for the bring∣ing about the ••a••d of his Neighbour, and accordingly would either strengthen or in∣large himself in the use of it, as might be most c••nducing to his Neighbours spiri∣tual ••ood and edification, and not by an indiscreet use of his Christian Liberty of∣fend his weak Brethren [R••m. 14.13, 15. 1 Cor. 8.9.]. And this serving one another in Love, he shews, is the most compendious way to keep the whole Law which is sum'd up in that one word or Precept, Thou shalt love thy Neighbour as thy self. For true and regular Love to our Neighbour supp••seth Love to God, and springeth from it, as its Fountain [1 Joh. 5.1.], and is a great evid••nce of it [1 Joh 4.21] But he tells them, If there continue bitter strifes and h••ck-bitings among them, they will in all likelyhood, come at last to devour, and d••••troy one another. And that he may further press his first Rule, to wit, That t••••y should not use their Liberty for an occasion to the flesh, he ex∣h••rts them, to walk in the Spirit, that is, to follow the guidance and motions of the sanctifying Spirit of God, and these benefits would ••ccrue to them hereby. 1. So the Lusts of the flesh should not rule over them, but they should be victo∣rious in the contest betwixt the fl sh and the Spirit(zz) 1.69, that is, betwixt the corrupt nature, and the renewed part. For the Spirit will mortifie and keep un∣der the flesh; so that though the first motion of imbred Corruption be not totally supp••ssed, yet they shall not be fulfilled, or brought into act with deliberation and c••ns••••s For as the evil lustings of the fl••sh will strive and struggle against the g••od motions and inclinations which the Holy Ghost stirreth up; so the Spirit or ren••wed part struggleth against the flesh and the evil motions thereof, lest(a) 1.70 the regenerate should do the things which their corrupt nature (that still dwel∣leth in th••••) would ••therwise incline them unto. 2ly. Th••y that are led by the Spirit and inward principle of grace within, are not under the condemning power of the Law, though they are under it as a Rule, which their renewed part complies with. But the Law doth manifestly condemn the Works of the Flesh, (of which he rec••••••••s up a Catalogue of Seventeen, p ssibly too commonly practised Ly••••me in th••se Regions and Countries), and those who practise them, he shews, (••xc••pt they repent) shall not inherit the Kingdom of God.

3ly If they follow the Spirit, and exercise the graci••us virtues thereof (of which he reckons up Nine), they will not have the Law against them, to curse or condemn them. For such virtues and gracious qualities, the Law is so

far from condemning, that it enjoins them, c••mmands them, and encourageth in the practice of them. He further shews, that all they who are Christs (one as well as another) have in some good degree (though not equally) crucifi••d the flesh, with its corrupt affections and lusts. For they fetch virtue from Christ crucifi'd for that purpose: Christs death for their sins, strongly obliges them to it. And th••y are not only b••und to it but they actually endeavour it, through the assi••tance of the Spirit of Christ, who dwelleth in them. In Conclusion, he shews, that they that are raised up by the power of the Spirit of God from the death of sin unto •• new life, ought in their lives and conversations t•• manif••st it, and to endeavour to walk Christianly and Spiri∣tually(b) 1.71. From the middle of v. 13. to v. 26.

He comes now to d••h••rt these Galatians from some particular sins (which it seems were too rife among them), and to exhort them to some particular duties, which they needed to be exhorted unto.

1. He d••h••rts them from Ambition and its evil attendants, Reproach and Envy; which Evils, possi••ly, their Church at that time was infected with. Ver. 26.

2ly. He exhorts th••se among them, who were spiritual (that is, who had received [Chap. 6] a larger measure of Grace, and are called strong, Rom. 15.8. and perfect, to wit, c••mparatively, Phil. 3.15.), to endeavour to restore and reclaim those who were overtaken with any sin, and that with the spirit of meekness, considering their own frailty, and how easily, under a temptation, they themselves might also fall into the like sin(c) 1.72. He shews, this is the end of reprehension, namely, to raise up our Brother that is fall'n, and not proudly to insult over him. He exhorts them therefore, to bear one anothers burdens(d) 1.73, that is, to have compassion on their Brothers failings and infirmities, which lie upon him as a heavy l••ad and(e) 1.74 burden) and to use the best means they can to ease and relieve him, and by discreet reprehensi••n to amend him; and so they shall put in practise that command of Christ, which He, n••t only by his Precept but by his Example, so effectually recom∣mended to his Disciples, Joh. 13.34. & ch. 15.12. (f). And he that insulteth over others that are overtaken, and thinketh himself more strong, deceives himself, and may possibly be found among the weakest when he is tempted. He adviseth them therefore, n••t to compare themselves with others that are worse than them∣selves (which may stir up pride and arrogancy in them), but to compare them∣selves with those that are better than themselves, that so they may be humbled. L••t ••very one (saith he) try their own works by the rule of Gods W••rd, and not by the Works of others, and so they shall find matt••r of rejoicing in themselves alone (g), that is, in the testimony of their own Consciences, and shall not need to borrow matter ••f rejoicing from the faults and sins of others; for every man shall bear his own burden, that is, give an account of his Works to God, who will absolve or condemn men, not as they have done better or worse than others, but as they shall be found in themselves, absolutely considered. From Ver. 1. to 6.

3ly. He exhorteth the people to exercise liberality towards their Teachers and spiritual Guides, by whom they were taught and instructed. For men shall reap according to what they have sown, whether it be much or little, good Seed or bad: and more particularly, as they have employed their temporal goods, either for pious uses, or for pampering their fl••shly Lusts; so they may expect an answerable reward or punishment from the Lord. They that spend their Means and Estates upon the service of their fl••shly Lusts, shall of this abuse of their goods, reap corruption (that is, eternal perditi••n as 'tis here opposed to eternal life): but they that b••st••w their goods to advance the work of the Spirit in themselves and others, (to further Gods Glory, and Mans Salvation) shall of the Spirit (that is forasmuch as they have ••mpl••yed their goods ab••ut spiritual things) be gra∣ciously reward••d with eternal life. And in duties of Charity, he tells them, they should n••t be discouraged, though th••y meet not presently with their reward; for in due time they shall gather the fruit which God hath promised. He closeth the

exhortation to beneficence, exhorting them while they have opportunity to do good to all (according to their ability), ••specially to all faithful Christians, and much m••re to their faithful Pastors. From Ver. 6. to 11.

In Conclusion; for a testim••ny of his sincere aff••ction to them, he tells them, he had written this whole Epistle with his own hand. 'Tis true, he wrote larger Epistles to some Churches, yet he never wrote with his own hand any so large as this. As for his Adversaries, he shews, they were not acted with sincere inten∣tions in urging Circumcision upon them, but with hypocrisie, or a desire only to make a fair outward shew of Religion, by observing that fl••shly and carnal rite, and that they might escape pers••cution from the Jews, (and from the Civil Powers, who were instigated by them, Act. 18.12, 13); which we, says he, that preach the sincere D••ctrine of the Gospel concerning Christ crucified are exposed unto. For the fury of those Persecutors was much abated towards such Chri∣stians as did observe the Ceremonial Law of Moses. He further sheweth, that these false Apostles, that so vehemently urged Circumcision upon them, did not themselves, in other points, observe the Law, but dispensed with it among them∣selves where they knew there were none like to publish their doings abroad [Mat. 23.4.]: yet they urged Circumcision upon them, that they might be able to boast of the multitude of their Proselytes among them; and that so many received Cir∣cumcision in their flesh, at their instigation, and carried it as a mark of their in∣structi••n. But as for himself, he shews them, the matter of his Gloriation was only the Cross of Christ, that is, that he had preached up the all-sufficient, expiatory, and satisfactory Sacrifice of Christ upon the Cross. And for the sake of Christ crucified, all honour, favour, and respect with men was despised by him, as he for his zeal for Christ was despis'd, persecuted and cast off by the World, 1 Cor. 4.12, 13. And the reason why he gloried in the Cross of Christ, and not in any fleshly priviledges, was, because in the Kingdom or Church of Christ neither Circumcision availeth any thing, nor Uncircumcision, without Regeneration and renewing of the Soul by the Holy Ghost. And to as many as walk according to this Rule (that is, this pattern of Doctrine which he had taught in this Epistle) concerning Mans Justification before God, concerning Christian Liberty, and a Christian Conversation, he heartily wishes peace and mercy, that is, all manner of spiritual Blessings; they being* 1.75 the true Israel of God. In the close of all, with an Apostolick authority, he forbids his Adversa∣ries to make him any further work or trouble, either by gainsaying his Doctrine, or by detracting from his Authority, because he bare the marks of a Servant most faithful, and m••st devoted to Christ; namely, those stripes and wounds he had r••c••ived for the name of Christ, 2 Cor. 11.23, &c. He shuts up his Epistle with his accustomed Seal, wishing that the grace and favour of Jesus Christ might reside (both as to the effects and sense of it) in their Spirits and Souls, to enlighten and sanctifie them more and more, that from thence they may draw Consolation both in Life and Death. From Ver. 11. to the end.

SECT. VI.

THe Apostle during his abode at Ephesus, had a purpose in hi•• mind ••o visit the Churches in Macedonia and Achaia, and from ••••nce to go up to Jerusalem. But ••ist he intended to go to Corinth, and from thence into Macedonia, and from Macedonia to ••••turn 〈◊〉〈◊〉 to Corinth, and so to go to Jerusa∣lem [•• Cor. 15 1••] to which place he had appointed the God 〈…〉〈…〉 the ••oor ••aints in Judaea to be sent: and from th••nce 〈◊〉〈◊〉 ••••••••ght to go to Rome, and so to take a Journey in∣to Spain▪ R••m. 15.24. But agitating these things in his mind, he 〈…〉〈…〉 ••••mo••heus and Erastus into Macedonia, he himself staying in Asia for the pr••sent, where he seems to have prea∣ched the G••••p••l to the Cities that were near Ephesus, by the sp••ce of Nine months; which with the Two years he taught in the School of Tyrannus, and the Three months he taught in the J••wish Synago••ues a•• Eph••sus, will m••ke up the space of Three years▪ that ••e sa••s, he laboured in Asia [Act. ••••.31.]: A gr••at Door b••ing op••ned to him in that place, though there were many adversaries, 1 Cor. 16.9.

Act. 19. v. 21. After th••se ••hings were ended, Paul purposed in the spi∣rit, when h•• h•••• 〈…〉〈…〉 Ma••••doni•• ••••d A••ha••, to go to Je∣ru••••lem, s••ying, 〈◊〉〈◊〉: I hav•• b••en there, I must also see Rome.

v. 22. S•• ••e ••ut into Macedonia two of them that ministred unto him, 〈◊〉〈◊〉 and Erastus, but he himself s••ayed in Asia for a sea∣son.

SECT. VII.

ABout this time there arose a Schism in the Church of Co∣rinth: some of them, contentiously preferring their own Teachers (from whom they denominated themselves) be••ore others; some s••ying, they were of Paul, some of Apollos, some of Cephas, and some that they owned none for their Teacher but Christ, 1 Cor. 1.11, 12.

Upon this difference, and some others, Apollos with certain other Brethren came with Letters from the Church there to the Apostle now at Ephesus, to desire his advice, concerning several weighty matters and Cases of Conscience, relating to the pre∣sent state of their Church.

Paul joining Sosthenes with him (that he might be a witness to this his admonition, and so by two witnesses this his Testimony might be confirm'd), wrote his First Epistle to the Corinthians, and sent it by Stephanus, Fortunatus, and Achaicus, who, with Apollos, were the Messengers of the Corinthians; But Apollos refused to return at that time with them [1 Cor. 16.12.]; pos∣sibly because he would not countenance a faction, there begun, in part under his Name.

* 1.76Which Epistle consists of these Three parts.

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

IN the Preface we may take notice of the Writers of the Epistle, namely Paul* 1.77, (called by the will and appointment of God to be an Apostle of Jesus Christ), and Sosthenes(a) 1.78, whom he joins with him, as a witness to this his Admonition, that by two witnesses his Testimony might be confirm'd.

The Epistle is addressed and directed, not only to the Church of Corinth, but to all the Christians of Achaia(b) 1.79, to all that are sanctified by the Spirit of Christ, to all that are Saints by effectual Vocation, to all that have the Name of Christ called on them(c) 1.80, to all that in any place own him, profess him, and seek to him for help; who is the Lord of all true Believers every where. To all such he wishes, that abundance of Grace and Peace may flow from God the Father as the Fountain, and from Jesus Christ as the Conduit-Pipe.

And in the first place, he declares, How thankfull he was to God for the riches of his Grace bestowed on them through Jesus Christ and the preaching of his Gos∣pel among them. For they were endowed with all manner of spiritual Gifts per∣taining to the knowledg and preaching of the Gospel; namely, with the knowledg of the mysteries of the Christian Faith, and the gift of Tongues (d). So that the divinity of the Gospel (which testifies of Christ), was by these Gifts strongly at∣tested and confirmed among them. He tells them, they wanted no spiritual Gifts, which other Christians enjoyed, tending to their edification, or confirmation, only they should look that they improv'd them well, assuredly expecting Christs second Coming. He was perswaded God would(e) 1.81 confirm them, and cause them to perse∣severe in Grace, that they may be found blameless, and unreproveable in the day of Christs appearing. For having effectually called them to a participation of the benefits of his Son, he is faithful and will not forsake them [see Jer. 32.40.], but will carry on his own work in them. From Ver. 1. to 10.

He comes now to the Body of the Epistle: wherein,

1. He Pathetically exhorts them to Unity; beseeching them, for the sake of Christ, that they would all agree in the Doctrine of Salvation, and use one man∣ner of speaking of the same Faith; that there be no Schisms among them; but that they be compacted, and united as members of the same Body, in the same belief, judgment, and affections. And this exhortation, he supposes they had need of, because he had been informed by some of Cloe's(f) 1.82 Family, that there were Schisms among them: and some* 1.83 pretended, that the Doctrine they had recei∣ved, was peculiarly taught them by Paul(g) 1.84, and so declared themselves to be his Disciples: Others cried up Apollo, as being instructed by him, after Paul's departure: Others that came from Judea, and p ssibly had been taught by Peter, cried up Peter: Others professed themselves only the Disciples of Christ, and would not take any factious Names of other T••ach••rs upon them, and therein did well. Hereupon be reproves their divisions, and exhorts them to Ʋnity. And that he might the better perswade them to it, he demandeth of them, whether Christ, (though he hath divers ministers and instruments) hath any more than one Church, one Body, and one Kingdom; and if so, whether one part of the Church should be n••m••d from Christ, and the other parts from Paul, Peter, Apollos, or other Teachers? He asks, whether Paul was crucified for them? Or whether they were baptiz d in the Name of Paul, so as they should deno∣minate

themselves from Paul. As for himself, he was so far from pretending (as some of their vain-glorious Teachers did) by baptizing of many, to bind them unto himself, (that they might acknowledg him for their head) that he baptized none am••ng them, but Crispus(h) 1.85 and Gaius(i) 1.86, (that he remem∣bred), and the Houshold of Stephanus. For Christ did not send him principally to baptize, (which others might do as well), but to preach the Gospel to those who never heard of it before. And this he was to perform in a plain and serious way, and not to set himself to attract men to the Faith by the power and artifices of humane Eloquence; lest the Doctrine of Christ crucified should be rendred sus∣pected, by such a pompous way of preaching it. He acknowledges, that the plain preaching of a crucified Saviour may seem a ridiculous thing to impenitent sin∣ners; but unto such who have been brought by Faith to embrace Christ, and have thereby part in eternal life, 'tis the glorious evidence of the power of God in thus bringing about their Salvation.

What therefore the Prophet Esay threatned against the men of his time [Isa. 29.13, 14]; he applies to all Contemners of the Gospel now, namely, that God would turn their wisdom into foolishness, who contenting themselves with an outward formal devotion in their addresses to Him, regarded not inward sanctification, nor those things wherein the power of godliness consists.

And he further tells them, they might consult their own experience, whether God in the Calling of the Church, did ordinarily make use of the Philosophers(k) 1.87, or the learned Heads of the World, or the Jewish Rabbies, those mystical and allegorical Interpreters of the Scripture? Nay, whether he did not make their wisdom to appear stark folly, in comparison of the glorious effects the preaching of the Gospel produced. And seeing by the glorious wisdom of God, which shi∣ned in his works of Creation and Providence, the Heathen World (notwith∣standing all their Wisdom and Philosophy) were not brought to know God aright, so as to glorifie him; it pleased God, by such preaching as seem'd to them foolish∣ness, to save those who were thereby brought to believe in his Son. For as the carnal Jews require some sign or prodigy from Heaven to be shewed them, to per∣swade them of the truth of the Gospel: So the Greeks look for profound Philo∣sophy in the Gospel, and scorn it because they think they find it not there. But we, says the Apostle, are nothing discouraged hereby, but go on in our course, prea∣ching Christ crucified; which Doctrine, is to the Jews (who looked for a victo∣rious M••ssias, who should rescue them out of the power of their enemies) a stumbling block; and to the Gentiles (who are gratified with nothing but Eloquence and Phi∣losophy) meer foolishness. However, unto them that are effectually called both among Jews and Gentiles this Doctrine is deservedly acknowledged to be the great evidence of the power of God, and the manifestation of the wisdom of God above all worldly wisdom. Neither ought this to seem strange, for the institutions of God (though they may seem weak and foolish to the World) are more efficacious and powerful then all the wisdom and power of wordly men. And as God in calling of men, (as they might observe), does not, for the most part, call the wise, and noble, and great, but meaner persons; so likewise he hath not made choice of the lofty strain of preaching to serve his glorious ends in converting sinners, but the plainer way. He hath chosen the way which the World will count foolish, on purpose that by the success of it, the wise men of the World may be put to shame, (being so much deceived in their expectation); and he hath chosen that way which the World counts weak, that he may make it appear, how much more power there is in it (when his blessings concurs with it), than in those ways they account most excellent and powerful: and lastly, he hath chosen such means for the bringing a∣bout his glorious ends, which to the men of the World seem despicable, and abject, that it may appear how empty all those things are which are so much valued in the World, when these which they so much despise, shall be manifested to be more effectu∣al than they. And this he does, that no man may have any reason to boast of his wis∣d••m before him; but may be forc'd to ascribe all glory to him. And he tells them, that it is of his working alone, that they are now in Christ Jesus, that they believe

in him, and are by Faith ingrafted into him, whom God hath made to all true Believers the Author of all spiritual blessings; viz. Wisdom by the revelation of the mystery of Salvation; Righteousness by his full satisfaction and perfect obe∣dience; Sanctification by the gift of his Spirit; and full Red••mption from all evils and mis••ries both of Soul and Body; That so all this great good may be thankfully acknowl••dged to come from God alone, and none else, as of due it ought; according to Jer. 9.23, 24. From Ver. 10. to the end.

[Chap. 2] To the intent therefore that the glory of God may not be obscured, he sheweth, he had not used Eloquence of Words, in publishing the Gospel, whereby God t••sti∣fies and reveals his Will concerning the way of saving sinners. Wherefore he thought it not fit to profess, or teach any other Doctrine among them, then that of Christ crucified. And when he was with them, being under some p••nsiveness(a) 1.88 of mind, and fear of danger from enemi••s, h•• was far from s••tting forth h••ms••lf with ostentation or pride, as their vain-glorious Teachers now did. Neither was his publick preaching or private exhortations garnished with humane eloqu••nce but though plain, yet were they accompanied with a s••cret p••wer(b) 1.89, and con∣viction of the Spirit, inlighting the mind, and perswading the Conscience. And he used such plainn••ss, that their Faith might not be grounded meerly on humane perswasion, but on the divinity of the Doctrine, witn••ssed to their hearts by the convictions of the Spirit of God. But though h•• us••d such plainness, yet his pr••a∣ching was not void of all wisdom; for the Doctrine he preach••d, was true and divine▪ wisdom, and appeared to be so, to all true and sound(c) 1.90 Believers, who have arriv'd to a higher pitch of wisd••m than others. These appreh••nd, ad∣mire and magnifie it, though it be of a different strain from the wisdom of the World and the Politick Maxims of the Princes and Rulers of the World who

(neglecting Christ) with all their worldly wisdom and policy dye and perish. But that which he preach'd was the wisdom of the eternal God, touching the redemp∣tion and salvation of man, hidden formerly under holy mysteries(d) 1.91 and Jew∣ish Types, and but darkly spoken of by the Prophets, which God d••termined in himself, before the World began, to manifest in the Gospel, that by the knowledg thereof all true Believers might attain eternal glory, This wisdom few(f) 1.92 of the chief men among the Jews or Rulers of the Gentiles, had any clear under∣standing of; for had they known it, out of reverence to the divine power, they would have been afraid to crucifie the Lord of Glory, who plainly appeared, by the voice from Heaven, and his miracles, t•• be God himself c••me down from Heaven, though cloathed with our nature. Neither is it to be w••ndr••d at, that these witty men could not perceive this wisd m; for those things that the G••spel reveals, pass all mens understandings except they be supernaturally inlightn••d. For (to accommodate the words of the Prophet Isaiah ch. 64.4. to our present purpose), Eye hath not seen, nor ear heard, nor can it enter into the heart of man, naturally to perceive the glorious things that God has prepared, and holds forth in the Gospel, to them that love him. But (says he) God hath revealed these excellent things to us who believe, by his Spirit, who knows(g) 1.93 all the secret Counsels of God, as being of the same essence with the Father and the Son. As the thoughts and designs of a man, none knoweth but his own Spirit; so these divine matters, none can know or reveal to us, but the Spirit of God. And this holy Spirit (and not the Spirit that acts the men of the world, which suggests only worldly things) is given to us who believe, that we may certainly know the things that are freely given us of God, for our Comfort and Salvation, viz. Christ and his benefits. And these spiritual things being made known to us, we desire to manifest them, not with the painted language of mans wisdom, but in a style and words which the Holy Ghost teacheth, adapting(h) 1.94 spiritual language, to spiritual things. But such things as th••se, they that are led only by the light of humane(i) 1.95 reason, do absolutely despise, and cannot apprehend or approve: for spiritual things are only spiritually discerned; namely, by a spiritual light, which the meerly rational unregenerate man is destitute of. But he that is spiri∣tual (that is, that is inlightened and renewed by the Spirit of God) discerneth all these things of which we speak; so that he cannot be convinced of any error in his discerning or judging of them, by any man that is not spiritual(l) 1.96 and rege∣nerate. And what carn••l man can be imagined to know the mind of the Lord so well, as to be fit to inform and counsel the spiritual man, or to convince him of any error? But for us Ap••stles (says he), we have had the mind of Christ re∣vealed to us by his Spirit, therefore none can teach you more of the truth of God than we, From Ver. 1. to the end.(m) 1.97

[Chap. 3] He proceeds to shew a further reason, why he used such plainness when he was among them, namely, because he could not look upon the greatest part of them, as other than Babes in Christ, and carnal(a) 1.98 (if compared with those who have further progress and improvement in Christianity), and therefore judged they had need of milk, and not of strong meat, which they c••uld not at that time bear, neither indeed could they now. And that they were yet something car∣nal (and had not attain'd to the true Christian temper), he shews, the envy, strife and contentions that were among them, did too much evidence; which while they continued in, they walked as carnal and unregenerate men: yea, their denominating themselves from cert••in Teachers, and making a Schism about them, and holding with th••m against others, did plainly argue them to be car∣nal.

And by this means, he shews, they attributed more to their Teachers then was meet. For what, says he, are Paul and Apollos but only Ministers and Instru∣ments of your Conversion and Faith, as far as God is pleased to furnish them with Gifts, and enable them in his work; and their labour, either as to Conversion or Edification, is no more available without the blessing of God, than the planting or watering of the Gardiner is, if God give not the increase. From Ver. 1. to 8.

He now uses another Argument against this Schism taken from the unity that ought to be among their Teachers; who in office, labour and teaching ought to be one, and therefore neither by them, nor for them, is the Church to be di∣vided. Indeed their labour is not one, neither shall their reward be one: but their work is one, for they are by their office to be co-workers together with God in his husbandry, and in his building. And for his own particular, he shews, he had been a builder (under God) am••ng them, and as became a pru∣dent and faithful Master-builder, he had laid the foundation, and by prea∣ching the Doctrine of Christ crucified, had begun a Church among them, and o∣thers have come in since, and have superstructed on this foundation; but he ad∣vises such Teachers, to take heed they superstruct no other Doctrine upon it, than that which agrees with it. If they do, they will do it at their own peril. For he having laid the only sure foundation among them, viz. the Doctrine of Christ crucified, no Teachers whatsoever, ought to teach any thing contrary thereto, nor go about to direct sinners to seek for the remission of their sins any o∣ther way, then by Faith in Christ. Now whether a man build upon this foun∣dation, Gold, Silver, Precious Stones, (that is, pure, solid D••ctrine), or Wood, H••y, Stubble, (that is, vain curious Subtilties, and philosophical Conceits, t••nding more to ostentation than edification, which though they do not destroy the foundation yet disfigure it) every mans work shall be made manif••st of what sort it is: for time(a) 1.99, and the light of Gods Word will manifest the

verity, or vanity of Doctrines delivered by Preachers. And if any mans Doctrine he like good metal that will endure the Furnace or trial without being consumed, he shall receive a reward for his faithfulness. But if his Doctrine will not endure the trial (as Wood, H••y, Stubble, and Dross will not) he shall lose his labour, so as it shall not be accepted or rewarded by God. Notwithstanding for his own person, if he hath held firm to the foundation, and be otherwise found sincere in the Faith of Christ, he shall be saved(b) 1.100, yet with difficulty, even as a man that hardly ••scapeth out of the fire(c) 1.101. From Ver. 8. to 16.

Another Argument which he uses to move them to take heed of bringing in any false Doctrines among them, is this: All, says he, that are brought effectu∣ally to believe in Christ, are the Temple of God, a Church of God, and the Spirit of God dwelleth in them. Now if any man defile the Temple or Church of God, by bringing in any impure Doctrine or Practises among them, he must ex∣pect that God will severely punish him, except he repent and amend. And all you that are true and real Christians, make up this Temple or Church, V. 16, 17.

And lest any of their vain-glorious Teach••rs (being puft up with a c••nceit of their worldly wisdom) should notwithstanding all his admonitions, resolve to go on in their way, he advises them to take heed, that this their carnal wisdom deceive them not. For says he, I tell you, if any man among you seemeth to himself to be wise, according to the wisdom that acts the men of this world, his best way is to deny his own carnal wisdom, and submit himself to the wisdom of God, and the plain Doctrine of the Gospel, which the World accounts foolishness, and then he shall approve himself truly wise towards God, and in the matters that concern his Soul. For God accounts carnal wisdom foolishness, especially when it rejects his institutions, or (despising the simplicity of them) sets up its own inventions, which will not further a man to true happiness. So that according to the words of Eliphaz, Job 5.13. God catcheth the wise in their own craftiness; and according to Psal. 94.11.(a) 1.102 God manifests the thoughts of the wolrdly wise to be vain. From Ver. 18. to 20.

From all that he hath before said, he infers, that they should not glory in their Teachers, nor ascribe too much to them, nor depend on them, as if they were Lords

of their Faith. For all of them, even the greatest as well as the least, even the Apostles themselves, and all their gifts are ordained of God for the use and service of the Church. Yea al•• things in the World, life, death, things present, things to come, are all appointed to promote, advance, and accomplish the eter∣nal happiness(b) 1.103 of those that are the true members of Christ. And they being Christs redeemed ones, ought to reckon themselves his Flock, and to de∣pend on him, and obey him; as Christ himself, the well beloved Son of God, resigned up himself to the will of his Father. From Ver. 20. to the end.

[Chap. 4] He proceeds to sh••w, h••w he would have them judg of him, and other faith∣ful Ministers of Christ, namely, not as Masters of their Faith, but as Ministers of Christ, and Stewards and Dispensers of the Mysteries of G••d [viz. his Word and Sacraments] wherein faithfulness is especially requir'd. He de∣clares how little he valued their(a) 1.104 judgment of him, who preferr'd their elo∣quent Teachers before him. He shews, he dare not judg himself, whether he had greater Gifts than they, nor determine how much he was to be esteemed above other Teachers, or below them; much less should they judg him, who knew him not so well. For though he was not c••nscious to himself of negligence or unfaith∣fulness in his ministry, yet he durst not justifie himself, or think himself free from all blame, and so determine of his own desert. This he left wholly to the judg∣ment of the L••rd, who knows all things, and the very secret intentions of mens hearts, and at his Coming, will reward every man according to his works; and th••n those who have done ill shall be ashamed, and those who have done well, shall be commended and rewarded. From Ver. 1. to 6.

He concludes this whole Discourse, and shews the scope of it to be, that none of them should glory in their Teachers, or set them up so, as to disparage o∣thers. He shews, how he had used his prudence in this business, concealing the names of their ambitious Teachers; and transferring the whole matter by a fi∣gure upon himself and Apollo, not that they had any part therein, but he did it to this end, that the Corinthians might from them and their example, learn to think soberly of all Ministers, and esteem them no more than Stewards (as he had written to them before at the first verse), who were to distribute to them, what Christ had intrusted them with. For if they were not to frame Sects to themselves under the Name of Paul and Apollos; much l••ss ought they under the Names of others, who could not be supposed to excell in such extraordinary Gifts. And what Teacher (says he) is there, that hath cause to boast, and lift up himself above another? Who is it that differenceth him from another, but God only? And if so, he ought to think modestly of himself, and not to despise others. But ye Co∣rinthians, says he, are so proud of the parts and gifts of your Ministers, and think your selves so full, and rich, and furnished with all kind of knowl••dg, that you fancy to your selves that you reign like Kings, without us, as if you were not beholding to us before, nor now stood in any need of us (your Apostles and spiritual Fathers), who first converted you to the Faith. And I wish for my part, ye were in such prosperity and felicity as you dream of, that so we, who are so sharply persecuted, might come to you, as to a refuge, and enjoy some part of that pros∣perity with you. But I think God hath set us forth (who are the last(b) 1.105 Apostles, and called since Christs ascension) as a spectacle(c) 1.106 to the World, to Angels and men [to good Angels and good men, as those who compassionate

us; so evil Angels and evil men, as those that delight in our sufferings]. I say God hath set us forth, as those that are to conflict with all s••rts of miseries, and death it self. We are accounted Fools, both by the World, and perhaps by you, because we run so many hazzards for Christ; but you count your selves wise, and sufficiently skill'd in the Doctrine of the Gospel, whilst you mingle your worldly wisdom with it, and hazzard nothing for it. We are weak and broken with afflictions, but ye are strong as keeping your selves out of the reach of tribulation. Ye are honourable, we are despised; We are expos'd to wants of several sorts; We labour with our own hands, and suffer injuries and reproaches, and are reckoned as the filth and off-scouring of the world to this very day; and yet, as our Sa∣viour has enjoined us, We pray for our Persecutors, and return good for evil. From Ver. 6. to 14.

He comes now in the last place, to mitigate his sharp reprehension of them, tel∣ling them, his intent therein was only to warn them, not to shame them, and that he did it out of his fatherly affeciion to them, whom he truly loved as his spi∣ritual Children, begotten by the Gospel which he had preached among them. For though others had since instructed them, yet they might remember that he first preached the Gospel unto them. Wherefore he exhorts them to be obedient to him as their spiritual Father; which that they might be, he tells them, he had for the present sent Timothy to them, who exactly knowing his whole course of Life, Doctrine, and Practice, and what Way(d) 1.107, and Rule he followed in teach∣ing the Churches, should put them in remembrance of th••se things that concerned them. He tells them, he hears, some among them were puffed up by reason of his absence, and despised him, as if he would not come again among them, and so they should escape censure. But he acquaints them, that he intended (with the Lords leave) to come speedily unto them, and would then try, whether in those their Teachers they so much boasted of, there be only eloquence of words, or whether their preaching be accompanied with* 1.108 power and efficacy, so as to work on the hearts of the hearers. For the Kingdom of God is not set up in the hearts of men by eloquence, but by the power of the Spirit, accompanying the Word.

Lastly, he asks them, whether they desired he should come to their correction, with the authority of Church-censures (which he resolved to do if they persisted in their Schism); or whether he should come to their comfort in the Spirit of love and meekness, which he intended, if they reformed? From Ver. 14. to the end.

He comes n••w to the second part of the Epistle, wherein he reprehends several [Chap. 5] vices among them in the two following Chapters; and then satisfies some Q••e∣stions or Cases of Conscience propounded unto him. And in the first place, he in∣timates to them, that they had no great reason to glory or boast of their prosperous con∣dition, seeing they had so many things among them, for which they ought to be humbled.

As particularly, 1. For their neglect of Church-discipline, in not excommu∣nicating an incestuous person. He tells them, that it is commonly reported, that there is such Fornication committed among them, which is not so mu••h as na∣med among Heathens without abhorrence and detestation, viz. That one should

marry his Mother-in-Law, and that during his Fathers life, as seems to be in∣timated, 2 Cor. 7.12. And whereas they should have mourned, and been great∣ly humbled, that so scandalous a sin was committed among them; and should, with the open expressions of sorrow(a) 1.109 and grief (as was usual in the Church), have proceeded to excommunicate the offendor, they were puffed up(b) 1.110, and gloried in their present condition; or possibly, one party insulted over the other, whose Teacher this offender was. He tells them, that though he was not perso∣nally present with them, ye he was in heart and spirit [see Col. 2.5.], and by vertue of that authority that belonged to him, he had already passed sentence on that ossend••r; namely, that in a publick Assembly, gathered in the Name of Christ, (in which they were a••so to supp••se him, their Apostle, in heart and spirit present among th••m), they sh uld by the authority of Christ (committed to him and them) proceed t•• ••••••••mmunic••te and deliver up into the power of Satan this incestuous person, that he may inflict some disease upon him, that may be a means to humble him, and bring him to the sight of his sin, and to repentance for it, and so be a means to save his soul at last, 1 Tim. 1.20. He tells them, their glorying and insulting one against another, on occasion of this miscarriage, was very evil and vile. F••r they should consider that sin like leaven is of a spreading nature, and ther••f re they sh••uld purge out from among them (by the dreadful sentence of excommunication) this incestuous person, and all other scandalous sinners, that their Church might be a pure and clean body (a holy Society in truth and reality), as by profession they were Saints and unleavened. And he draws an argument from the custom of the ancient Jewish Church, in the celebration of their Passeover, who were then oblig'd to purge out all leaven among them, and during the whole Feast (in commemoration of their deliverance out of E∣gypt) to eat none but unleavened bread: so (says he) we that are Christi∣ans, Christ our Pascal Lamb being sacrific'd for us, should pass our whole time; and all our days, as a perpetual celebration and commemoration of that great re∣demption wrought for us by Him, keeping this spiritual Feast continually, so as not to allow in our selves, or to tolerate among us the leaven of naughtiness and wickedness, of uncleanness and vilany; but to practise all Christian purity, and to hold fast the truth that hath been delivered to us. From Ver. 1. to 9.

2. He tells them he had wrote to them in a former Epistle* 1.111 to forbear all fami∣liar converse with Fornicators, and to avoid them, as scandalous flagitious per∣sons. But he would not have them understand it of Heathens among them, who had not given up their Names to Christ; n••r that they should only avoid Hea∣thens, that were guilty of those other scandalous sins of Covetousness, Extor∣tion, or Idolatry. For the Corinthians, being for the most part Infidels, were many of them such, with whom they must needs have a civil converse whilst they liv'd among them. But he would have them to understand it of Christians. For what had his or the Churches censures to do with those that are not members of the Church? These were the only persons they were to judg and censure (as they knew by their own practice) and to leave all others to Gods tribunal. And accor∣ding to these rules, he orders them to proceed against this incestuous person. From Ver. 9. to the end.

3. He reproves their contentious Law-Suit••s, and impleading one another be∣f••re [Chap. 6] Infidels, rather than submitting themselves to the judgment of Christians, This he disswades them from, by several Arguments,

1. The Saints at the day of Judgment, being acquitted themselves, shall, at Assessors with Christ, and approvers of his righteous Judgment, judg the World(a) 1.112, and Apostatiz'd Angels, therefore surely they are worthy to decide temporal differences in this life. He tells them, they had better, if their D••ctors and Teachers be not at leisure to end their differences(b) 1.113, refer them to the deter∣mination of some honest, pious, though poor(c) 1.114 Christians, than bring them be∣fore Infidels. He tells them, they shame their own Society, whilst they betake themselves to the Judicatories f Heathens, as if there were never a wise man am••ng themselves. He shews them, that seeing they are Brethren, they ought not to vex one another with Law-Suites, especially before Heathens. It would be much more decent for them to suff••r injury and wrong, than with scandal to con∣tend. And yet, those among them that were most forward to go to Law, were com∣monly the injurious persons, and such as had no Right on their side. And the root of these disorders, was want of love, mutual forbearance, meckness and righte∣ousness. He testifies t•• them, that these unjust contendings, as well as other scandalous wickednesses, and abominable impurities (which he there reckons up) will keep men out of Heaven, except they repent. And seeing that some of them had formerly been defiled with those, or at least with some of those vices, before their conversion, but were now (as he did in Charity judg) changed persons, washed(d) 1.115 in the blood of Christ from the guilt of their sins (of which Bap∣tism is the Sacramental Sign and Seal), and justified by Faith in him (there being no other Name(e) 1.116 under Heaven by which they can be saved), and sancti∣fied by the Spirit of God, therefore they ought to take heed of defiling themselves again with scandalous contentions, or with any other of the Vices there named. From Ver. 1. to 12.

4ly. He comes now to reprehend the growing Heresie of the Nicolaitans, which allow'd the Eating things sacrific'd to Idols, and Fornication, as things in∣different. And First, he grants, that all indifferent things are lawful, and may be used; but with two restrictions, or cautions. 1. When they are expedient, and may be done or made use of, without hurting our selves or our Neighbours. 2. When they do not get such a d••minion over us, as to inslave us to an intemperate use of them. He instances particularly in meats, and shews the difference between the free use of them, and Fornication. He grants, that it is lawful to use any kind of meat, because God hath ordained it for the good of mans nature. Meats are or∣dain'd for the belly, and the belly for meats; but yet with a temporary conjunction: for as God will destroy meats, so he will destroy the belly also, as to the use it now hath: therefore for the sake of the belly we ought not to endanger our eternal Sal∣vation, or the Salvation of others, eating so, as may tend to enc••urage them in sin. But now for Fornication (he shews) the case is otherwise. This he proves, to be utterly unlawful, and that for six reasons. 1. The body was not made for Fornication (as the belly was made for meats), but for the service of Christ, and ought to be imployed to his glory, who is ordained to be the Head of man, to govern both his Soul and Body, that both may be kept holy. For Christ was sent to redeem and sanctifie the Body, at well as the Soul, and consequently to rule and

command it, being Lord of both. 2, Our Bodies are not to be abolished and ut∣terly destroyed, but to be rais'd up to glory at the last day (as Christs Body was raised up) if we be such as truly believe in him, therefore they ought not to be defiled now, with Fornication. 3. The faithful are Members of Christ, therefore they ought not to make themselves members of an Harlot. For as Wedlock makes Man and Wife one Body lawfully, so Fornication makes the Fornicator and the Har∣lot one Body unlawfully. As on the other side, he that is by Faith united to Christ is one Spirit with him, that is, is led and governed by one and the same Spirit, and becomes a Member of his spiritual and mystical Body. Therefore such a conjunction ought to be kept inviolable. 4. Other sins abuse (chiefly and prin∣cipally) some object, that is, without the Body, (as the Drunkard wine, &c.) but Fornication injuries the Body, that acts it, and that more than other sins. 5. The Bodies of Believers are Temples of the Holy Ghost, (who dwells in them, being freely given them of God), and therefore they ought to be kept pure and undefiled. 6. All true Believers and faithful Christians are not their own, but purchased with the Blood of Christ, therefore they should endeavour to glorifie God their Redeemer (whose they are) both in their Bodies, and in their Souls. From Ver. 12. to the end.

[Chap. 7] Having done with the reprehensory part of his Epistle. He now resolves di∣vers Cases of Conscience; about which the Corinthians had written to him. As in the first place, concerning marriage, touching which he declares; 1. That for those that have the gift of Continency, and can live pure, and chast without marrying, 'tis better for them so to do. But for the avoiding all sorts of unclean∣ness and p••llution, 'tis generally most safe, that men and women should betake themselves to the conjugal state. 2. He shews, that married persons ought not to abstain from the conjugal society of Bed and Board, except it be by mutual consent, f••r a time only, and that upon great and extraordinary occasion; namely, when they desire to give themselves more solemnly to fasting and prayer; which time being ended, they should come together again; lest by long abstinence, Satan should gain advantage over them. But as to that which he had said before, viz. that it was (generally speaking) most safe that men and women do betake them∣selves to the conjugal estate, he would have them so understand him, that he spake it by way of permission, allowing them to marry that found their condition to re∣quire it; but not by way of precept, as if he commanded any to marry. For he could wish (if it were the will of God), that the Corinthians* 1.117 (who moved this Question), had the like gift of Continence which God had bestowed on him. But seeing this gift is not given to all, every one should consider how he is quali∣fied by God, as to this matter, namely, whether with ability to live chastly in a single life, or else had inclinations to marry; and accordingly should dispose of himself. Therefore to sum up what he had said, he tells them, that as to the unmarried and Widows, it was convenient they should abide in that estate, (if they could contain), because of the advantages of the single life; but if not, then it was better to marry, than to live inflam'd with sinful lusts. From Ver. 1. to 10.

2ly. He comes now to answer their other Case, about divorce, namely, whe∣ther it be lawful, where the occasion is not adultery, but, 1. Only some disagree∣ments and discontents between the parties where both are Christians: or 2. Because a Believer is yoked or married to an Infidel. For the first, he says, it is not lawful; in which decision, he only repeats an old command given by the autho∣rity of God, who in the institution of marriage established, that the married should be one flesh, and therefore should so continue: and not separate one from the o∣ther, Math. 19.6. Wher••fore he commands, that the Wife should not depart from her Husband, on the account of disagreements between them. But if she, pretending necessary reasons of departing, as danger of her life, &c, shall for a

time depart, he commands, that either she endeavour to be reconciled to her Hus∣band, and so come to him again, or else abstain from a second marriage. And the Husband likewise, he commands, not to put away his Wife on any such account, or to give her cause to depart. For the second Case, seeing (as it seems) some among them held themselves polluted by being married to unbelievers (whom they had married before their conversion), and thought therefore of parting from them; He tells them, God had not determined in the Law, what should be done in such a Case, but he, by special revelation from the Lord, and the assistance of his Spi∣rit would determine it, namely, that they should dwell together, unbelief be∣ing no sufficient ground of parting. For the conjugal society of the unbelieving party is sanctified (that is, made lawful and allow'd) to the believing party, (to the pure, and believing all things being pure, 1 Tim. 4, 5.); and this he proves, because the Children born of such Parents, whereof the one is a Believer, and the other not, are federally holy, and are to enjoy the like priviledges, as if both Parents had been Believers* 1.118. But if the unbelieving party will not co-habit, but will depart, and on his side make void the bond of marriage out of hatred to the Faith, he declares that in such a case, the Believer or innocent party is free, and not bound by the bond of marriage any longer. But he tells them, God re∣quires that we should endeavour to live peaceably with all, and therefore the Be∣liever should use all peaceable endeavours to retain the unbeliever, and not give occasion of difference or departure; because by a peaceable dwelling together, the Believer may gain the unbeliever to the Faith of Christ, and be an instrument of his Salvation, [1 Pet. 3.1.]. From Ver. 10. to 17.

* 1.119

And now taking occasion* 1.120 from what he had said, concerning the conjugal state, namely, that 'tis not to be deserted, because of the infidelity of one of the parties, he disgresses to a general Doctrine, concerning the outward condition and state of men; and shews, that every one should be content with the lot and condition which God hath distributed* 1.121 unto him, and should frame himself to walk Christi∣anly in it, as he taught in all Churches.

Particularly he shews, that if any person that was before circumcised, be converted to Christianity, he should never trouble himself to get off that mark from his flesh, as some it seems did: nor on the other side, if any man that is uncir∣cumcis'd, be converted, he need not receive Circumcision, as some it seems re∣quired, Act. 15.1. For such outward things as these, he tells them, avail no∣thing now under the new Testament, or in the Church of Christ, who looks not on the outward condition of men, but on their obedience to his commands. Therefore he advises, that every one should abide contentedly in the Calling wherein he was called, and not think that Christianity frees him from any obligation that lay on him before. If a bond-man be converted, he should not think it a disparagement to his Chri∣stianity to continue a servant still, nor be solicitous of changing his condition: yet if by any fair regular means, he can obtain his freedom, he may make use of it. However let him know, that he that is called to believe in Christ, being a ser∣vant, is by the Lord freed from the bondage of sin and Satan; and he that is called being (as to his civil and outward estate) a free-man, is yet not exempt∣ed from subjection to Christ. In short, he tells them, that being dearly bought with a price by Christ(a) 1.122, they should not serve men in things repugnant(b) 1.123 to his commands, nor submit themselves to such a servitude, as their high-flown Do∣ctors* 1.124 would impose upon them.

Lastly, He urges again his former exhortation, that every one should content∣edly continue in the outward state wherein he was, when he was called, and not think of changing it, meerly on the account of Christianity, but holding to it, abide

with God, and continue faithful to him in his Church, in which he reigns. From Ver. 17. to 25.

3ly. He comes now to the third Inquiry, that the Corinthians made to him, namely, concerning Virgins, Male and Female. And first, concerning such as are at their own disposal, whether they should marry or no? To which Question, before he gives his answer, he pr••mises, that he had no special command whereby the state of Virginity was either injoined or prohibited, but he would sincerely give his advice, as became him to whom God had vouchsafed mercy to be faithful. Then he gives his answer in three Propositions. 1. That by reason of the present di∣stress, and danger of persecution, 'twas m st convenient, that those that were single, should so continue, if they have the gift of Continence. 2. He declares, that if they marry they do not sin, only they will be like to meet with more troubles. But he would spare to speak any more to them of that matter, lest he should seem to disswade them from marriage more than was fit. However in this advice, he consulteth their qui••t and advantage. 3. He advises, that whether they mar∣ried or not, they should consider, that the time is now but short, before persecu∣tion will arise, (possibly he means that under Nero); insomuch, that they ought to have their affections very much moderated to all things in the world: Those that have Wives, should be as if they had none; those that weep, like those that do not; those that rejoice, as those that rejoice not; those that buy and purchase, as if they possessed nothing; and those that use this World(a) 1.125, as not using it(b) 1.126. For as a Scene which is soon changed, and shews a new face, so the fashion and shape of this present World is passing away, and the times are turning into very troublesome. He gives another reason, why the single life is to be preferr'd before the conjugal, namely, because single persons (comparatively) are more free from cares and distractions, and have (ordinarily) more time and lei∣sure to attend upon the Lord in religious exercises than the married have. For he that is unmarried, hath but one obligation of care, namely, how he may serve God most acceptably; but he that is married, hath another care on him, viz. how he may, in lawful things, please his Wife. And the like difference there is (as to this matter) between married Women and Virgins. A Wife is usually combred with houshold cares, and must, in lawful things, endeavour to please her Husband; and is not, upon that account, so free for holy exercises; but the Virgin (that has no family to care for) being freed from such distractions, and endeavouring to approve her self more eminently holy both in Soul and Body, she hath more leisure to attend on the Lord in holy and religious exercises. And what he spake concerning the advantages of a single life, he shews, he spake not that he might cast a snare upon them, or precisely to bind them to abstain from marriage, if they had not the gift of Continency, but to lead them to that which is fit and comely, that they may attend upon the Lord without distraction. From Ver. 25. to 36.

4ly. He comes in the next place to speak concerning Virgins, who are under the power of Parents and Guardians; and to answer the Question, Whether those Parents or Guardians may advise••ly give their Virgins in marriage? In an∣swer to this, he says, that if there be these three things in the case, 1. If any Pa∣rent or Guardian be suspected to detain his Virgin longer from marriage than is ex∣pedient. 2. If she have passed the fl wer of her age, and begin to be more than of ripe years. 3. If he see the mind of the Virgin much inclin'd to marriage, then he advises, that the Parent or Guardian should please her therein, and consent that she should marry, and in so doing he sinneth not. But if the Parent or Guar∣dian be stedfastly perswaded in his mind, that he wrongs not his Daughter, or Pu∣pil, in declining to marry her, and sees no necessity to seek a Husband for her, so that he hath power over his own will* 1.127, (that is, liberty to determine of her, as to this case, how he pleases), by purposing in his heart to keep her unmarried, he says, he doth a thing very praise-worthy. Whereupon he concludes, that he that gives the Virgin in marriage (if the case be, as is before supposed), doth well. But if it be not, the Parent or Guardian doth better, that is, he d••th that which is more behoveful to the benefit of the Virgin, if he keep her unmar∣ried. So that there is sin in neither way, only greater conveniency on the one side than on the other. From Ver. 36. to 39.

5ly. A fifth case they propounded to the Apostle, was, Whether second mar∣riages of Widows were lawful, or no? He answers, they were: provided, 1. The Widow marry in the Lord, that is, holily, and in the fear of God; and with such an one, whom she may marry by the Law of God; and with whom she may probably expect the blessing of God: but, 2. Though it be lawful for her to marry again, yet by reason of the present danger of persecution, he thinks, she will be more happy and free from troubles, if she continue in her Widowhood. And he modestly insinuates, that his counsel is not less than divine, whatever their vain∣glorious Teachers might think of him. From Ver. 39. to the end.

6ly. A sixth Case of Conscience that they propounded to him, was, concerning [Chap. 8] eating things offer'd to Idols; which case he resolves, by answering three things that might be brought in the defence of it. 1. They might suppose that they were all sufficiently instructed in the liberty allowed them by the Gospel, so that they might lawfully eat things offer'd to Idols. Answ. He answers, that a false opi∣nion of knowledg, or knowledg which is not temper'd with Charity, for the most part, occasions men to be proud, and to despise their weak Brethren; but know∣ledg join'd with Charity, applieth it self to the instruction of others, and accommo∣dates it self to the good and edification of others that are weak; and considers what is fit to be done in reference to them. And if any man hath such a kind of knowledg, that is not accompanied with Charity, he knoweth not all his duty, nor to what end he ought to refer his knowledg, nor how to use it as he ought; and so, up••n the matter, knoweth nothing in such sort, as he ought to know. But he that knows God, and truly loves him, and his Neighbour (according to his command), the same is known and approved of God. Ver. 1.2, 3.

2. They might say, They knew an Idol to be nothing, that is, no God, nor to have any divine power in it, and therefore meats cannot be made holy or pro∣phane by being offered to an Idol.

Answ. He acknowledges that an Idol is nothing(a) 1.128. For says he, though in the vain opinion of men, there be many caelestial and terrestrial Gods, and many Lords, or Baalim; notwithstanding we, that are divinely inlight∣ned, acknowledg but one(b) 1.129 true God, the Father, by whose almighty power all things were made, and we for him(c) 1.130, that is, for his glory and service; and one Lord Jesus Christ, by whom are all things, namely, as co-working with his Father, Joh. 1.3. & 5.19. and we by him, namely, are redeemed and purchased. But all have not this knowledg, that an Idol is nothing but some even to this day, do Eat things offer'd to Idols, their Consciences sug∣gesting to them, that an Idol is something* 1.131, and that, things offer'd to them are thereby rendred the more holy, and so their weak and ill instructed Consciences, are (by so doing) defiled and polluted. From Ver. 3. to 8.

3ly. They might say, Meats are things so indifferent that neither eating bet∣te••••••, nor not-eating makes us worse; so that neither the one, nor the other, ma••••s us more acceptable to G••d.

Answ. Th•••• 〈◊〉〈◊〉 true indeed▪ unless in case of scandal; for in such a case, he sins who uses his lib••••ty so, as it becomes a stumbling block to his weak Brother, and s••, is he doth thereby build him up, and encourage him in sin. As in the f••r••nt••••t•••••• case, ly he that is weak, see another that hath knowledg, sit at meat, that is, at ••east in the Idol Temple, shall not the Conscience of that weak Christian be 〈◊〉〈◊〉 ••y the others example, to go on in this evil way? And so he is in dang•••• of b••••••g encouraged in his heathenish error, and sin, and to have his mind by degrees a••i••nat••d from Christianity; whereas before, whilst he professed to be a Christian, he was in the judgment of Charity to be esteemed one of those, for whom Christ died. Now this confirming a man in his sin, and encouraging him to his after-commissions, whose Conscience was before erroneous, and his practice sinful, is, as if instead of curing a sick man (which Charity requires us to do), we should wound and hurt him more; which is not only an act of great unchari∣tableness against our Brother, but an act of injury and robbery against Christ, in betraying a soul to ruin (as much as in us lyes) and hindring his salvation, for the saving of whom Christ died(d) 1.132. He concludes, that he had rather for ever abstain from all kind of flesh, than be the occasion of the ruin, or damnation of any weak Christian; much more would he deny himself the use of his Christian liberty in indifferent things, in respect of the weak, (though not of the obstinate and wilful) and abstain, at a certain time, and place, from flesh offered to Idols. From Ver. 8. to the end.

[Chap. 9] He further shews his readiness to abridg himself in his Christian liberty, and therefore exhorts them, by his example that they would do the like, especially in th••se things that appertain to the Belly, and particularly in eating things offer'd to Idols. The sum of his argument is this, I being an Apostle, and no less free than any other, do not only abstain from things lawful and profitable to me, but also accommodate my self to the infirmities of all; yea I keep under my body, by abstinence for the service of the Gospel. Therefore ye Corinthians ought to do the like. The Antecedent be proves from v. 1. to 24. The Consequent, is an exhortation carried on, to the end of the Chapter.

1. He shews that he had as much right to Christian liberty as any other, for he was an Apostle, he had been honoured with the sight of Christ, and was per∣sonally spoken to by him out of Heaven [Act. 22.18. 2 Cor. 12.2, 4.], and was immediately called by him to the Apostleship, and he had a Testimony thereof in

their conversion, which was as a Seal confirming his Apostleship (at least among them), and afforded him a defence against those that called his Apostleship into Question. Ver. 1.2, 3.

2. He shews, he had power to eat and drink at the cost and charge of the Church, as well as others; that he had liberty to marry, and to take a wife, and lead her about with him, as some other Apostles had done, (particularly, those that were Christs Cousin-Germans, and Peter, Mat. 8.14.): That he and Barnabas had power, as well as others, to forbear working with their hands at manual Trades, to get a livelihood; and might require maintenance from the Churches; it being a debt justly due to the Preachers of the Gospel; as be proves by several Arguments. 1. By the Law of Nations, which appoints and allows to Souldiers, Vine-dressers, and Shepherds, and those that labour for the use of others, in their respective Callings, a due reward and wages: Why therefore should there not be a reward by the same reason, due to the Ministers of the Gospel. From Ver. 4. to 8.

2. He shews, he does not ground this, only upon human reason, equity, or custom, but upon the Provision made by God himself in the Levitical Law for the Ox that treadeth out the Corn. Now the end of Gods Law(a) 1.133 is not only to shew and prescribe how Oxen should be fed, but to enjoin, that equity should be used, in the just rewarding those that labour for us; that he that ploweth, and thresheth in hope of reward, should partake of his hoped-for reward, which encourages him in his work. Why then should not they that labour in the Gospel, partake of the fruit of their labours? 3. From common justice. If the Apostles have sown unto them spiritual things, 'tis nothing but justice they should, instead thereof, reap of their carnal things. 4. From the example of their other Teachers at Corinth, who made use of this power, which was as law∣ful for him to do, as for them; but he had forborn it, lest he should hinder the course of the Gospel. 5. From the example of the Levites, to whom mainte∣nance, and a part of the Sacrifices was given by God for their ministry. Even so hath Christ ordain'd, (says he), that they who preach the Gospel should live of the Gospel* 1.134. From Ver. 8. to 15.

Having thus asserted his liberty, he shews, his moderation in the use of it. He tells them, he had not h••¦therto made use of this power among them, (though from other Churches he sometimes received some liberality, 2 Cor. 11.8.), nor desir'd to do it; nor did he write these things, that that should be done for him, that was done for other Teachers; for he had rather dye, than that false Teachers should be able to take this honour from him, which was so justly due to him, namely, That he had preached the Gospel for sincere ends, and not sought what was due to him for his pains. He shews, that if he had preached the Gospel, meer∣ly out of respect to profit, he had had no cause to boast. For he was obliged to preach it by virtue of his office, and the command of God, which he must not dis∣obey; but if he hath done it willingly, and without respect to any worldly pro∣fit thereby, it will be rewardable. But if he hath done it unwillingly(b) 1.135 (as they do, who preach not out of any love to God, or desire of the conversion of Souls, and would not do it, if it were not for lucres sake) then it may be said, that a dispensation or office hath been com∣mitted to him, from which he is not to expect any glory or reward. This therefore was that which gave him hopes of a reward from God, namely, that he had preached the Gospel to the Corinthians, without being chargeable to them. For if he had received maintenance there, where his Reproachers endeavour'd to bring an ill report upon him, to the prejudice of the Gospel which he had preached(c) 1.136, then

he should have abused his liberty in receiving of it. From Ver. 15. to 19.

He goes on to shew, how he did abridg himself in the use of his Christian Li∣berty; for though he was as free as any man, (being bound to none), yet he had made himself a servant to all, that he might gain the more to embrace the Gospel. For he had in a charitable condescention compli'd with the Jews (in cer∣tain external Ceremonies, Act. 21.21, 24, 25. who thought themselves bound to observe the Ceremonial Law), and that he did by the advice of the Council at Jerusalem, which left to the Jews (born under that yoke) a liberty to use those Ceremonies for a time, but in no wise to impose them on the Gentiles. When he had to deal with the Gentiles, (that were not born under the Ceremo∣nial Law), he abstained from the use of those Ceremonies, as if he had been without the Law, as they were; yet as to the Moral Law, or Law of Love, (which is the perpetual Law of God, and re-inforc'd by Christ, and requires us to love God above all, and our Neighbour as our selves), he did never account himself free from that, but only from the Ceremonial Law, from which indeed he was freed, and when he saw it for the advantage of the Gospel, he did freely abstain from the observance of it. When he had to deal with those that were weak, and doubted of their liberty, he abstain'd from things lawful, as they did. Finally, in all things indifferent, he accommodated himself to all men, that he might gain as many as possible he could, at least-wise, some. And this he did, that the Gospel might be better esteem'd among all, and more propagated, and that he himself might partake of the glorious eternal rewards promised therein, together with them to whom he had preached it, and who had effectually entertain'd it. From Ver. 19. to 24.

Hitherto he hath set before them his own example; now he c••mes to the ex∣hort••••••••n which he infers from thence, namely, that the Corinthians would imi∣tate him in denying themselves. And particularly, that they would labour after ••emp••••••nce, and not so mind their Bellies, as to eat with offence that which was offerr'd to Idols. To th••s end he shews them, that Christianity is a race, and they must run carefully this race; in which, not only one (as was usual in their common races), but all that run (according to the Laws* 1.137 of God) shall be Crowned. And as those that contended in those famous Games (whether run∣ning or combating, usually celebrated neer to Corinth), did not indulge them∣selves in gluttony and pleasures, but were temperate in all things, inuring them∣selves to a spare diet, by way of preparation, that the conquering Crown might be won by them: After the same manner, he would have the Corinthians to be moderate in the use of worldly things, and to abstain from whatsoever may hin∣der them in their Christian course, that they may attain an incorruptible and an eternal Crown.

And to press his exhortation yet further, he propounds his own example again, who first did so run, not as at uncertainties, or as if he did not aim at a certain Goal, or as if he knew not his reward, if he ran well; and secondly, did so fight (not as making a flourish only in the air like a fencer), but he did fight in good earnest, against the body(d) 1.138 of sin, and the old man, and the lusts of the flesh, that they might be subdued in him; and he denied himself in some indifferent liberties, that his body might be subject to his spirit: And all this, lest having prescribed to others the way of striving and getting the Crown, he himself should at last prove a Castaway* 1.139, or one unworthy to be approved or rewarded by God. From Ver. 24. to the end.

He comes now to treat of the eating of things offered to Idols under a [Chap. 10] twofold difference; the one publick in Idol Temples, simply unlawful. From ver. 1. to 23. The other private, in private houses, which (when there was no scandal in the case) was lawful, otherwise not, and accordingly he dehorts them from it. From ver. 23. to the end.

1. He disswades from a publick eating of things offered to Idols in Idol-Tem∣ples by several Arguments. 1. If they preceed to be present at ••nd t•• partake of such id••latrous Feasts, they will be in danger to fall into such kind ••f sins, as the Israelites, on such an occasion fell into, and so consequently will expose them selves to such punishments as they suffered. He tells them that the Israelites* 1.140 (who came ••ut of Egypt with Mo∣••••) were such to whom God vouchsased many high dig∣nations; as particularly they had the favour of the Cloud t•• over shad••w them [Exod. 13.21.] which was their protection and conduct, and they all passed through the red sea, Exod. 14.22. And by the Clouds ••ver∣shad••ning them, and by their passage through the red Sea (both which possibly sprinkled them) they were baptiz••d, as it were, and confirm'd in a belief(d) 1.141 of Moses (the Typical Mediator) as a person imploy'd by God, and were obliged to obey his Doctrine, and the com∣mands which he should give them from God. And this w••s a figure to which our Baptism answers, by which we are confirm'd in the Faith of Christ, and obliged to profess him, own him, and obey him. He farther shews, that God fed them with Manna from Heaven, and gave them for drink, the water that flowed out of the Rock (which he caused to follow their Camp). And this Manna and water, he calls spiritual meat and drink, because they had a spiritual meaning, and did figure and signifie the same grace and benefits of Christ, which the Supper of the Lord doth to us; yet notwithstanding all this, he shews, that many of th••se Israelites (by reason of their inordinate lusts) perished in the Wilderness. N w th••se things, he tells them, were to be examples to the Corinthians and other Christians, that they do not indulge themselves in fleshly Lusts, as those ancient Israelites did, nor frequent idolatrous Feasts, (made in the honour of any Idol) lest they suffer the like punishment the Israelites did, who sacrificed to the honour of the Golden Calf, and rose up, and danced before it, Exod. 32. And they should take heed, that they mix not with Idolaters in their Feasts, lest they should be given up to Fornication, as the Israelites were in the Wilderness [Numb. 25.] with the Daughters of Moab, and so fell in one day three and twenty(e) 1.142 thousand. Further they should take heed of tempting Christ, and trying, as it were, how long his patience will last; as the Israelites provoked the Angel of the Cove∣nant, or Christ (who went before them in the Wilder∣ness, Numb. 8.21.), and so perished by fiery Serpents. And Lastly, they should take heed of murmuring, because 'tis not lawful for them, by the Christian Religion, to be present at the Idolatrous Feasts of their Friends in the Idol Temples, lest they should perish with the murmuring Israelites, who for that sin were destroyed by the Angel of God, and perished by the plague, Numb. 14.37. Now he shews, that all these sins and judgments of the Israelites are Emblems of their state, and shew what will befall them, that do not beware of such sins; and these judgments are set down in the old Testament for warnings to Christians, who should live in the latter times. Wherefore he adviseth them to take heed of vain-confidence in themselves, and that those among them that seem∣ed to themselves to stand firmest, should be sensible of their danger, if they fed se∣curely upon things offered to Idols, in Idol-Temples. From Ver. 1. to 13.

But h••re they might object, that if they abstain'd from idolatrous Feasts, there was d••nger hung over their heads from their Fellow-Citizens, (that were Ido∣laters) who would interpret this forbearance, as an abhorring of their society. He answers, that that temptation was no other then what was ordinary to men. But God was faithful who would not permit them to be tempted above their strength, but w••uld open a way for them to escape those dangers, if they continued faithful to him, or else would so strengthen them that they should be able to bear whatsoever bef••ll them. Therefore he exhorts them to fly from that Idolatry which

is join'd to the publick eating of things offered to Idols. And to excite their ••ttention, he tells them, he would make them Judges themselves (who were understanding men) in this matter, whether they must not necessarily commu∣nicate in th••t Idolatry, for which these Feasts were instituted, if they join∣ed in those Feasts: And first he reasons from the example of Christians com∣municating in the Lords Supper. For as all that partake in that Sacrament d•• pr••fess themselves, in that act, to have c••mmunion with Christ, and with such as profess Faith in him. S•• communicating in th••se Idol-Feasts, is no less a sign, and prof••ssion of communion with those Idols, to whom the Sacrifice was offered, and with those Idolaters that worship them. For as Christians, though many, yet by virtue of their society in the same worship, are compacted together, as it were, into one Loaf or Lump, that is, into one mystical Body (whereof Christ is the Head) in that they partake of one and the same Sacramental Bread; so those that communicate with Idolaters (in participating of idolatrous Sacri∣fic••s), by virtue of their Society in the same worship (signified by their idolatrous f••••••ting together in Idol-Temples) are compacted together, as it were, into one body, forasmuch as they communicate in one and the same Sacrifices.

2. He reasons from the like example of the present carnal(a 1.143 Jews, who had their Temple yet standing, and their Jewish worship in use. For as they, cating of the Sacrifices, did, in that, communicate with the Altar, and profess themselves Members of the Jewish Church, and worshippers of that God, whose the Altar was: So they that eat of Idol Sacrifices, in the idolatrous Feasts, have communion with those Idols, to whose honour they were instituted, and with those that w••rship them. He shews, he need not affirm, that an Idol was any thing, that is, had any thing of divinity in it, or that that which was offered in Sacrifice to Idols, was in it self, at all different from any other ordinary meat* 1.144. But the plain truth was, Those Sacrifices of the Heathens were Sacrifices to D••vils [2 Chron. 11.15.], and whosoever did eat of those Feasts, was supposed to join in those Sacrifices, and so to do service to Devils. Now the communicating with Christ in the Lords Supper, could not consist with communi∣cating with Devils in Idol-Feasts; for this were to do homage to two Lords, God and the Devil, and profess service to both. He concludes this matter, by sh••wing what desperate madness it was, to provoke the omnipotent God to jealousie, by j••ining Devils in competition with him. From Ver. 13. to 23.

Having thus resolved the case concerning publick eating of things offered to Idols, namely, in the Idol-Temples; He comes now to answer another Case con∣cerning private buying, and private eating of things offered to Idols. And first he pr••mises that all things (that are of an indifferent nature) are lawful, unless when it was not expedient in respect of our weak Brother to use them, or when they edifie not. And in the use of liberty, we must regard, rather the Sal∣vation of another, than our own temporal profit. Having premised this, he tells them, They may lawfully buy what is sold in the shambles* 1.145, and freely eat thereof, without any scruple of Conscience. And he gives them this reason for it, because, the earth is the Lords and the fulness thereof, that is, those things that are sold for food in the Market, are to be look'd upon as the Creatures of God, made for the use of man, and so lawful to the faith∣ful, if they be received with thanksgiving, 1 Tim. 4.4. And the Devil hath no power over them, to contaminate or defile them by his Idols, if man himself do n••t do it, by same sin, and particularly by that of Idolatry. And therefore if any Believer be invited to a Feast, in the private house of an Unbeliever, he de∣clares, Th•• Christian may eat without scruple, any meat that is set before him: But if the Master of the Feast, or any other there present, shall suggest to him, that some part of the meat had been offered to Idols; in that case, he wills him to forbear, l••st he should encourage any man in idolatry. And the reason he gives is this, For the earth is the Lords, and the fulness thereof, that is, there is

plenty of other meat to be had, which God the Creator of all things, the Lord of the whole Earth hath allowed us the free use of, so that we may well let the Idol-Sacrifices alone. In such a case, the Christian should abstain for the sake of the other man's Conscience, lest he should, by his Example, be encouraged in Ido∣latry. But in other cases, where there is no such danger, they may freely eat without scruple, and none will have cause to blame them for it. If any do, their liberty allowed them by Christ, is unjustly condemn'd by such a mans Conscience. For if they, through the grace and favour allowed them in the Gospel, do eat in∣differently of meats set before them (where they see no danger of hardning any thereby in Idolatry) why should they be reproached for eating that which God allowes them; they receiving it with thanksgiving, 1 Tim. 4 4. He concludes this whole discourse with these three excellent Rules, whereby they should govern themselves in the use of things indifferent. 1. They should always design the glory of God. 2. They should do nothing that may tend to the hurt or just of∣fence of Jews, Gentiles, or Christians. 3. They should imitate the Apostles Example, who in indifferent things accommodated himself to all men; so as to seek their eternal Salvation, and not his own temporal profit or advantage. And so they should be followers and imitators of him, as He was of Christ. From Ver. 23. to the end. And Ver. 1. of Chap. 11.

Being now about to reprehend certain disorders in the Church of Corinth, he [Chap. 11] begins with commendation of those among them who had written to him, and ask'd his advice in those particulars.

He commends them that they had been so mindful of the instructions and pre∣cepts he had delivered to them, concerning the matters appertaining to the publick worship of God, and had so closely adhered to them: yet notwithstanding, it seems, there were many things reproveable in several others of them. And so be pro∣ceeds to answer their next Query, which concerned decent behaviour of men and women in Church-Assemblies. In order to which, he tells them, 'tis fit they should consider the subordination of persons in the Church, viz. that as Christ, in respect of his Mediatory Office, is inferior to God the Father; but above all men (being Head and Lord of all men, as their Creator and Redeemer); so the Man, being inferior to Christ, is yet above the Woman, being her Head. From which they may understand, that order in Church-Assemblies is to be obser∣ved. Now, it seems, the Corinthians did not sufficiently observe this order, because the Women in their publick Church-meetings laid aside their Veil* 1.146, and the Men covered their Heads and Faces. He shews therefore, that every Man, that either makes the publick Prayer in the Church-Assemblies, or he••r••th, or joineth therewith; or Prophesieth, that is, expoundeth the writings of the Prophets, and opens the mysteries of Salvation, or heareth such expositions, or instructions; or joins with the Congregation in singing Psalms or Hymnes, having any covering on his Head, that is, ha∣ving his Head and Face covered, he dishonoureth himself, and does an indecent thing against the liberty and dignity of his Sex, it being a sign of shame and infamy for a man to have his head cover'd, but was a sign of power and dominion (in that Country)(a) 1.147, to have his Head, and Face bare and uncovered. Next he shews, that eve∣ry Woman, that lays aside her Veil in the Church-Assem∣blies, dishonours her self, doing a thing unbecomming her Sex, and against the dignity of the Man, to whom she (by that action) seems to deny subjection. Now he says, 'tis as unseemly for the Woman to be unveiled, as to be shorn or shaven, which would be a great disgrace to her, yea, against the mo∣d sty of her Sex, to wear her hair short as men do, her hair being given her for an ornamental covering, and as it were a natural Veil. 2ly. The Image of God shineth most brightly in the Man (who is immediately his Image), viz. the Image of his Power and Majesty; and ought so to appear, by having his head un∣covered.

But the Image of God shines more obscurely in the Woman, who is the image* 1.148 of the man, to whom she ought to profess sub∣jection by c••v••ring her Face. 3ly. Another Argument of the inferiority of the Woman, he shews, is this, namely, that original y the Man was not of the Woman, but the Woman of the Man, v••z. made out of his Rib. 4ly. The Man was not created to serve the Woman, or to be sub∣ject to her, but the Woman was created to be, a meet help to the Man, and to be subject to him. And for this rea∣son also must the W••man have a covering(b) 1.149 on her Head, as a sign of her subjection, and that she is under the power of her Husband, because the holy Angels are present in the Assemblies gathered together for the publick Worship of God, and therefore Women ought to do n••thing indecent and unc••mely in the presence of those pure and holy Spirits. Yet notwithstanding this inferi••rity of the Woman, the man ought not to despise her, for the man is not the cause of propagation without the Woman, nor the W••man without the Man; but both are con-causes there∣of, by the Law and Ordination* 1.150 of God(c) 1.151. And though the W••man in the Creation was made of the Man, yet according to the course of ordinary propagation, the Man is by the Woman, and both are equally the work of God. He further appeals to the common custom of those Countreys, and demands of them, whether it would not be unc••mely for men to wear long and dish••velled hair, like Women(d 1.152, to whom Nature hath given long hair for an ornament, and a covering, and so to be a Token to them of their subjection. In Conclusion he says, that if any n••t moved with these Arguments, shall further contend a∣bout this matter, they should consider that other Churches of Christ have no Custom, that Women should be unveiled in their publick Assemblies; and why should they vary from the practice of other Christians? From Ver. 2. to 17.

He comes now to discourse concerning the right administration of the Lords Sup••••r, and he blames the Corinthians that their coming together to celebrate that ordinance, was generally, not for the better, but for the worse. For he heard there were divisions and factions among them [1 Cor. 1.11.]; nay Heresies(e) 1.153; which, considering the cor∣ruption of Man, and the malice of the Devil, he did not much wonder at, especially seeing God in his infinite wisdom permits it so to be, that the sincere among them might the ••••r•• manifest their stedfastness. He tells them, that their behaviour when they met together on this occasion, was far different from what was becoming the cele∣bration of the Lords Supper, they not carrying themselves therein as if they were to celebrate a religious Feast(f) 1.154. For in those their Feasts of Charity (at the end of which the Lords Sup∣per was celebrated) they did not now observe the true Church-communion, but every one, that is, every fa∣ction or division, being come to the place of the Assem∣bly, did presently sit down to eat, what they had brought in the company of those of their own party, not minding or regarding others; whereupon this holy Feast, was

neither celebrated at the same time by all, nor in holy con••ord, c••••t••••••y to the true Ʋnion of Christians, signified thereby. And further, the po••••r ••••re were excluded, while the rich f••••ted, and in their feastings, drank t••o liberally, even unto drunkenness. He tells them, he could not praise them f••r this. If they had a mind to feast, they should do it at their own houses; and not dish n ••ur, and as it were, cast a contempt on the publick Assembly, by such irreligious carriage, nor so despise the Poor (which are part of G••ds Church) and put them to shame, by excluding them out of their Company for their poverty sake. For sith God admits them into his Family, and bids them to his heavenly ban••uet, they ought not to exclude them from this holy Feast. That therefore he may correct th••se misde∣meanours, he recites the primitive institution of the Sacrament, which he had formerly delivered to them, as he had rec••ived it from Christ by special revela∣tion, either when he was ra••t up into the third H••aven, or when Christ appeared to him at his first Conversion [Gal. 1.12.]; viz. That our blessed Saviour, in the night wherein he was betrayed, took Bread, and having, by(g) 1.155 praising God for it, and imploring his blessing upon it, consecrated it to this holy use, he brake it, and bad them eat it, as that which should signifie and repre∣sent his body(h) 1.156, that should now speedily be broken for mankind. This he bad them do in remembrance(i) 1.157 of him.

In like manner after Supper, he took the Cup(k) 1.158 telling them, that the Wine contained in it, was a sign and seal of the new Testament or Covenant, that should be confirmed by his Blood, (which he was now presently to shed on the Cross), as the old Testament or Cove∣nant was confirmed by the Blood of Beasts sacrificed and sprinkled upon the people, Exod. 24.8. And as often as they do this, they would shew forth(m) 1.159 his death; which representation of his death was to be continued in the Church, till he come to judg the quick and dead. From Ver. 17. to 27.

Having declared the original institution of this Sacrament; he comes next, to instruct them in the right use of it. He tells them, that whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, that is, otherwise then is meet, and becoming so holy an ordinance, (particularly without such a disposition of mind, such a preparation of heart, such reverence and devotion as ought there∣in to be exercis'd) shall be guilty of prophaning this Sacrament, (which is the remembrance of Christs death), and of vilifying the signs and pledges of his body and blood. Therefore every man should duly examine himself, whether he be a fit guest for so holy, and heavenly a Table, whether he have a competent knowledg of the nature, signification, end, and use of this Feast, and dis∣cern how it represents the Lords Body; whether he truly repent him of his sins, have a lively Faith in Christ, and be in Charity with his Neighbours; such therefore as cannot examine themselves, are not to be admitted unto this ordi∣nance. And seeing the Apostle says, let him examine himself, and so let him eat of this bread, and drink of this cup, we may observe from thence, that he calls it bread still, even after consecration. 'Tis bread still, though not ordi∣nary and common bread, whilst it is applied to this use. 2. We see from hence that the Sacrament must be received in both kinds because Christ so instituted it, and to receive it otherwise is a palpable violation of his order. The Apostle fur∣ther

d••clares, that he that eates and drinks unworthily, that is, ignorantly, irreverently, prophanely, is guilty of the Body and Blood of Christ, that i••, of prophaning that Ordinance, which he hath ordained for the representation ••f his death, (wherein his Body was broken, and his Blood shed for our sins) and so incurs the danger of temporal judgment and chastisement here, and without repen∣tance, of eternal hereafter, for hearing no greater respect to this holy action; nor discerning how this Bread and Wine represent the Lords Body, but coming to it as to an ordinary meal. And that this would be the Fruit of approaching unwor∣thily to this Table, he proves from the sad experience of the Corinthians them∣selves, upon some of whom God had inflicted diseases, and upon others death, for their prophaning of this Ordinance. Therefore this judgment ought to be prevented by their judging of themselves, and repenting and reforming. For when God in∣flicts those Chastisements on his own people, he inflicts them as f••therly Cor∣rections to bring them to repentance and reformation, that they may not perish with the World.

In closing up this matter, he exhorts them, that they would partake of this holy Supper together, tarrying one for another, and seems to forbid their Ag••p••e or Love-Feasts, that they used before the holy Communion, commanding that if need were, they should eat at home, to satisfie their hunger, and avoid the dan∣ger of prophaning this holy Supper, and so drawing down judgment on themselves. As for other things that concern'd the good order and government of their Church, he tells them he will take care himself when he comes to them. From Ver. 27. to the end.

[Chap. 12] The next Case he handles, is concerning spiritual gifts, and the right use of them. It seems they, that excelled in them, were proud of them, and used them to vain-ostentation and discord, and not to their Brethrens edification. There∣fore he t••lls them, that as touching spiritual gifts, he would not have them ig∣norant, from whence they come (viz. not from themselves, but all from one and the same Spirit of God), nor to what end they are given, and how they ought lo be used and imployed. He tells them, they may remember, they were once idolatrous Gentiles, serving dumb(a) 1.160 Idols, ac∣cording as they were led by their idolatrous Priests, and had nothing of this divine Spirit among them; but now they ought to be sensible, that their conversion from Gen∣tilism to Christianity, was the powerful work of this Spi∣rit of God. And this Spirit of God, he shews, does always glorifie Christ, and proclaim him to be God and Lord, and whosoever blasphemes Christ (as the un∣believing Jews did, and some vagabond Sorcerers) does not speak from this Spi∣rit. But he, that out of sincere affection, and true Faith, does profess that Christ is the Lord, he does it by the guidance and instinct of the Spirit of God. Ha∣ving premised this, he shews, there are diversities of gifts, such as prophesying, speaking with strange tongues, &c. (some more excellent than others) and diversly imparted, and in divers measures; but 'tis one and the same Spirit that distributes them all. There are also diversities of administrations, or offices, and functions in the Church, but one Lord Jesus who instituted them all, and who calleth one to this kind of Ministry, another to that. And further there are diversities of operations, or miraculous works, such as casting out Devils, &c. but 'tis the same God, namely, the Father, who by his Son, and holy Spirit worketh all these, in all them in whom they are wrought. But those divers spi∣ritual gifts (wherein the power of the Spirit is manifested) are given for one end, viz the edification of the Church, as he instances in nine kinds of them: 1. The word of Wisdom(b) 1.161, whereby he can seasonably apply sound Doctrine to his Hearers; which is the gift of a Pastor. 2. The word of Knowledg, whereby he can give the sense of the Scriptures; which is the gift of the Tea∣cher. 3. The gift of Faith, or of Confidence and Courage in God, in great dan∣gers. 4. The gift 〈◊〉〈◊〉 Healing. 5. The gift of working Miracles and power∣fully

casting out Devils, and curbing the enemies of the Church, [See Act. 13.11.]. 6. The gift of Foretelling things to come, and rev••••ling Secrets. 7. The gift of Discerning Impostors, from those acted by the Spirit of God. 8. The gift of Speaking with divers kinds of Tongues. 9. The gift of Interpreting Tongues, though they had not the gift of speaking them: These two being diffe∣rent gifts. All these gifts worketh that one and same blessed Spirit; and the divers distributions of them, are according to the good will of God, Now that these spiritual gifts are to be used without discord, to the good of the whole Church, he proves, because the universal Christian Church, is but one spiritual body, where••f Christ is the Head. For all true Believers are by the power and effectual operation of the same Spirit ingrafted into Christ by Baptism, and so incorporated into one Body, of what state and condition soever they be, and are all made to drink one Cup in the Lords Supper, that they may be partakers more and more of the graces of one and the same sanctifying(c) 1.162 Spirit, who vivi••ies all the Members of that Body. So that all the faithful are joined together in the Sacraments of Baptism, and the Lords Supper, and their union into one Church, and their partaking of one Spirit, is signified thereby. And the diver∣sity of gifts given to the particular Members ought not to occasion any dissention or disagreement in the Church. This he illustrates by a comparison taken from the natural Body; the very condition of which does necessarily require plurality and diversity of Members. One Member, though never so excellent, does not make a Body; and the meanest Members are of the Body, and so to be reckoned, as well as the more excellent. Nay the more excellent Members, such as the eye and ear, have need of the inferior. And as God hath set the Members of the Body, each one in his place, and each one for its special use and service for the good of the whole: So he hath given diversity of gifts and administrati••ns to the Church, for the welfare of the whole. And as it would be repugnant to the nature of an or∣ganical Body, to be without divers Members(d) 1.163, so the nature of the organical Church would be overthrown, did it not consist of many Offices, as of so many Members, u∣nited together in one Body. Therefore the superior Mem∣bers must not pride it over the inferior: for those Members of the Body that seem most feeble and weak, are necessary to the others. The Organs of nourishment, though they be not so noble, yet are they more absolutely necessary than those of the Senses, for without them, Man cannot subsist or live, as he may without Eyes, Ears, or Hands. And those Members of the Body, which seem to us less honourable(e) 1.164, on them we put more abundant honour by decent clothing them, and on our uncomely parts we put more abundant adorning by a decent covering them. For our comel•• parts, such as the Face, have no need of covering or adorning, being comely enough of themselves; But God has so dis∣posed the several parts of the Body, that some shall have a natural comeliness, or beauty; others that want that, shall be supplied by Clothes, which are an artificial Beauty: By all which, he shews, they should be instructed, that the meanest Officers, and those that have the least gifts are as well of that spiritual Body the Church, as those that have more excellent Offices and gifts. And as the meaner must not envy the more excellent, and so, in a dis∣c••ntent, withdraw themselves from the Body, and forbear to imploy themselves for the common good of the whole; so the more excellent must not despise the meaner, but put a due respect and value upon them. And as the natural Body would come to ruin by Schism, if the Members should strive am••ng themselves, and should not regard the welfare of one another; so great mischiefs must needs arise to the Church by dissentions. But on the contrary, as in the natural Body, there is a sympathy(f) 1.165 among the superior and inferior Mem∣bers, a fellow-feeling with each other, both of joy and grief; so all the true Members of the Church, of what degree soever, ought to have the same common interests,

and concernments, and mutually to sympathize with each other, both in weal, and we. All this from v. 12. the Ap stle applies to the believing Corinthians, whom he acknowledges to be a part of this mystical Body of Christ, whereof each Believer in particular is a Member, who ought therefore so to carry himself to∣wards his fellow-members as is shewen in the former comparison, namely, as the Members(g) 1.166 of the natural body do towards one ano∣ther. And having spoken so much of the diversity of gifts and Ecclesiastical administrations (of which be had sp••ken in the general, v. 5.) he now comes to reckon up the particular officers that God hath set in his Church. 1. Apostles, as those that were appointed to lay the foun∣dation of Churches. 2. Prophets, who interpreted the Prophetical parts of the Scripture, by a special and extra∣ordinary gift. 3. Teachers, namely, such who are ordinarily called to interpret the Scriptures for the edification of the Church. 4. Such as are endowed with power to work miracles of various kinds, and particularly of punishing enemies to the Gospel 5. Such as have this power restrained to the cure of Diseases. 6. Helps, that is, such as were to take care of the mainte∣nance of Ministers, and the poor, namely, Deacons. 7. Governments, that is, Ruling Elders (as some learned men understand it, according to Rom. 12.8. 1 Tim. 5.17.), who are to take care of the peoples manners, with the Pastors and Teachers. Lastly, Such as were inabled to speak strange Tongues, or to inter∣pret them. In conclusion, he shews, that seeing the Ministers of the Church have not all administrations of the same kind, nor of equal dignity; therefore those that have the highest, ought not to despise those who are of a lower degree; neither ought these to envy the other, and so contend one against another, but all of them ought to imploy their gifts for the common good of the Church. And in or∣der hereunto he advises them to lay aside all evil emulation, and to covet the m st excellent gifts, namely, such as are most useful and profitable to the Church. And he tells them, he will shew them a more excellent way than that they were in, which is this, to lay aside all contention, pride, and envying one another, and to order all their actions by the rule of Charity.

[Chap. 13] Now for Charity, he proves it to be the most excellent gift, and for to surp••ss all other gifts by four Arguments. 1. He shews them, that the gifts they were so ambitious of, were nothing without Charity. This he proves by instancing in five sorts of them. 1. Suppose a man had the gift of Tongues in the highest de∣gree, so that he could speak all the Tongues that any men in the World were ever able to speak, or that the Angels(a) 1.167 themselves would speak, if they con∣versed with men, yet if he have not Charity, he makes only an unprofitable sound, and a vain ostentation. 2. Suppose he had the gift of Prophesie in the highest degree, so that he could understand the darkest mysteries of the Scripture. 3. Sup∣pose he had the highest degree of miraculous Faith(b) 1.168, so that he could remove Mountains. 4. Suppose he had the greatest liberality towards the poor imaginable. 5. Sup∣pose he had the greatest courage for martyrdom that ever any had; yet all these without Charity will not profit him, or conduce to his Salvation. From Ver. 1. to 5.

2. He shews, the superlative excellency of Charity from the famous properties, and effects of it, which are fifteen in number. 1. It suffereth long. 2. Is kind. 3. Envieth not. 4. Vaunteth not it self, that is, carrieth not it self insolently, mal••partly, and scornfully towards others. 5. It is not puffed up, that is, highly conceited of its self. 6. Doth not behave it self unseemly, that is, is not transported to a carriage unbefitting ones place, calling, or age. 7. Seeks not only her own but the good of others. 8. Is not easily provoked to Anger. 9. Think∣eth no evil, that is, is not rashly suspitious, or imputes no evil to any man un∣justly.

10. Rejoiceth not in iniquity, that is, rejoiceth not in other mens sins, but is sorry for them. 11. Rejoices in the truth, or with the truth, that is, rejoi∣ceth at the righteousness(c) 1.169 of the righteous. 12. Cou∣ragiously bears labours and difficulties in discharging its duty, or covers and conceals(d) 1.170 all the ill it knows of others, unless when 'tis greater Charity to reveal it. 13. Be∣lieveth all the good of others, which rationally it may, or hath any ground to believe. 14. Hopeth all things, that is, hopes all things of the amendment of others, that in prudence it can hope. 15. Endures all the infirmities of others; or endures all things which may with a good Conscience be endured, and which make for the honour of God, and the advantage of the truth, without meditating revenge. From Ver. 5. to ver. 8.

3ly. He shews, the excellency of Charity, from the permanency thereof. Cha∣rity never fails. This he illustrates by comparing it with other gifts. 1. With Prophesie, and Tongues, which shall cease, because we shall not have use of them in the other life, though here they are needful for the edification of the Church. 2. With Knowledg, viz. that imperfect knowledg which we here ob∣tain by the ministry of the Word. For our knowledg now is but imperfect, in comparison of the knowledg of divine things, which we shall have in the life to come. And so likewise that gift whereby God enableth us to instruct others, is but imperfect, and shall then cease, because we shall have no further use of it. But when the perfect knowledg of divine things shall come, then our imperfect gifts which served to promote knowledg in this life shall cease. He illustrates this, by a twofold similitude; 1. By comparing this life to childhood, and the fu∣ture to the manly state, wherein childish things are abolished. 2. By shewing there is as great a difference betwixt our present knowledg in this life, and that which we shall have hereafter, as between one that seeth the image of anothers face in a Glass, and one that beholdeth the face it self. Here we know God in his Word and Works as in a Glass, by reflection; but there we shall know him intuitively, and immediately. And as there is a great difference between propounding a thing darkly and as a riddle, and propounding the same thing in plain, proper, and express words. So here we see as by a Glass, or in a Riddle, but then shall we know God face to face, that is, clearly and perfectly. And as for himself, who was an Apostle, and had been rapt up into the third Heaven, he acknowledges he knew but in part for the present, but hereafter he assured himself, his mind shall be so inlightned by God, that he shall see him and know him immediately, as God now sees and knows him, though not so perfectly. In Conclusion, he tells them, that in this life, these three emi∣nent Graces do operate in the hearts of Believers Faith, Hope, and Charity; Without Faith we cannot be justified, without Hope Faith cannot stand, and by Love Faith must be operative. But of these three, the greatest is Charity. 1. In respect of its extent, reaching to God, good Angels, our Brethren, our Enemies. 2. In respect of its use, extending to the good of others; whereas Faith, and Hope are only private graces. 3. In respect of its duration, be∣cause Faith and Hope shall cease in the other life; Faith shall be swallowed up in Vision, and Hope in Fruition, but Charity shall abide for ever. From Ver. 8. to the end.

And seeing Charity is so excellent a grace, he shews, they should very care∣fully [Chap. 14] labour for it; yet spiritual gifts also they should earnestly and zealously desire, especially that of interpreting the Holy Scripture, as the most useful for the edification of the Church. It seems, some among them much affected the gift of Tongues, and despised Pastoral gifts in comparison thereof. He therefore proves the gift of Prophesie, or Exhortation, to be more excellent than the gift of Tongues, separated from the gift of Interpretation. For he that speaks in an unknown

Tongue(a) 1.171, although by the gift of the Spirit, he speak the mysteries of God, yet he speaks without profit, because he is understood by God alone, and not by his Hearers* 1.172. But a Prophet, or a Pastor speaking in a known T••ngue, teaches, exhorts, comforts his Hearers, and so speaks pro∣fit••bly, and to their edification. He that speaks in an unknown Tongue, edifies none but hims••lf; but a Prophet speaking in a known Tongue, speaks to the edification of the whole Church, or Assembly. He wishes they all spake with Tongues, but prefers Prophesie as m••re useful to the Church, except it be joined with Interpretation. This he amplifies, by instancing in his own person, who he says, should not profit them meerly by speaking to them in an unknown Tongue; but if he spake intelligibly to them, that is, either revealed things to come, or communicated his knowledg in the deep mysteries of Religion, and the sa∣cred Figures; or interpreted the prophetick part of the Scripture; or in a plain Catechistical way instructed them in things they were to believe and do, then indeed he should speak to their profit. This he further illustrates, by a similitude taken from Musical Instruments, the one used in peace, viz. the Harp; the other in war, viz. the Trumpet; telli••g them, that as 'tis ordinarily seen in the world, if the Harp sound something n••t understood, a man cannot apply himself to the dance; or if the Trumpet give not such a sound as is understood, a man cannot prepare himself to the Battle: so those that have the gift of a strange Tongue, if they do not utter words intelligible to the Auditors, they will nothing edifie them by what they say; their words will be only unprofi∣tably poured out into the air. There are, it may be, he tells them, as many Voices or Languages in the World, as there are Nations(b) 1.173; so that none of them are without some Language(c) 1.174 which they understand, and ordinarily no other. Now, says he, if he that hath any of these Languages, speaks to me in any Language but that which I understand, and I speak to him also in a Language which he understands not, we shall be Barba∣rians one to another. Wherefore he exhorts them, that of all spiritual gifts, they would most earnestly desire the gift of Prophesie, for the good of the Church. And in order hereunto, he advises, that he that hath the gift of an unknown Tongue, should pray(d) 1.175 that he may be inabled so to interpret that Tongue, that others may profit thereby. For, says he, if I pray in an unknown Tongue, my Spirit prayeth, that is, I make use of my gift which I my self understand, but that understanding of mine is no way use∣ful to others. I will tell you therefore what seems most desireable to me in this case, Namely, that if I pray by the gift of the Spirit in an unkn••wn Tongue, I may add an interpretation, and so pray with under∣standing(e) 1.176 also, that is, so as others, which hear, may understand; and if I sing praises to God by the gift of the Spirit, in an unknown Tongue, I may add an in∣terpretation that the hearers may understand and pro∣fit thereby. For else when any man shall bless God in an unknown Tongue by the gift of the Spirit, how shall ordinary persons in the Congregation give their consent, by saying Amen to what he says. For the hea∣rers (that cannot understand) are not edified, nor can go along with the thanks∣giving, though that which is spoken be v••ry ••xcellent. He t••lls them, he had the gift of Tongues in a larger measure than any of them (and he knew how to value that gift) yet he had rather speak a few words so as to express and in∣terpret his understanding and meaning to others, than many in a T••ngue unknown to the people. In sum, he shews them, that a vain ostentation of things that tended not to profit, was but a childish thing. Indeed in innocency they should imitate little Children, but in understanding of things spiritual they should

approve themselves to be men. He farther shews, out of the Law, that is, the Scriptures of the Old Testament, (See Joh. 10.34.), and particularly out of Isa. 28.11. that because the people of Judah would not be instructed by the plain preaching of the Lords Prophets therefore he would cause them to be spo∣ken to in an unknown Language for a punishment of their unthankfulness and ob∣stinacy, that is, he would visit them with outlandish Enemies and Armies, whose Language they should not understand. So that strange Tongues, except they were interpreted, were not given for a sign of any good to Believers, but they were gi∣ven as a sign of Gods displeasure to unbelievers (f) in∣somuch that by the just judgment of God,(d) 1.177 their ignorance by this means w••uld be the more increased. But the gift of Prophesie serveth not only for the conversion of un∣believers, but for the edification of Believers also. There∣fore Prophesie is t•• be preferr'd before Tongues. Moreover, when the Church meets together, if all that speak should speak in a strange Tongue, what will an ordinary man, or an unbeliever (coming into the Congregation) think or say? Will he not think them all mad? But if all that speak, do Prophesie and interpret the Scripture, and open the Doctrine of Christ to the edification of the Church; in such a case, if an un∣believer come in, he is convinc••d of sin, and condemned according to the sentence of the Law, by all those that Prophesie, and the secret sins of his heart are made manifest unto him, and so falling d••wn he will adore God, and seriously give testi∣mony to G••ds presence with the Prophets of the Church. Therefore Prophesie is more excellent than the gift of Tongues. From Ver. 1. to 26.

He now comes to give several precepts concerning good order in the Church, and particularly to prescribe certain rules which they should observe as to the use of gifts. And first says he, when y••u come together, hath any of you a Psalm or Hymn suggested to him by the Spirit, to the glory of God and the edification of the Church? or hath any one of you a Doctrine, a particular instruction, or matter of consolati••n inspired into him by the spirit? or hath be a strange Tongue; or the gift of interpreting into the Greek Tongue, what another spake in a strange Tongue, (p••ssibly the Hebrew)? Let it be how it will, he exhorts, that all be d••ne so as may most tend to the benefit and edification of the Church. His s••c••nd Precept is, that those that were inabled with the gift of Tongues should not speak in one and the s••me Assembly, one h••re and another there, to the confusion of the Company, that no more than three should speak at one time, and that n••t together, but by course one after another, and that too, when there was an Interpreter present, (whō could explain in the vulgar Tongue, what they said) otherwise he that had the strange Tongue sh••uld be silent in the Church, and keep his Tongue to himself, and use it at home betwixt God and himself in private prayer. And accordingly he directs concerning those that prophesied, to wit, that only two or three of them sh••uld Prophesie at one meeting, and that the other Pr••phets should judg and examine their Doctrine by the rule of the Word. Yet if any Prophet who sate by, desired to be heard, (while the other was speak∣ing), in order to the opening s••me difficulty then before them, the Apostle orders that they should permit him so to do, and that the other that was speaking should be silent. For all the Prophets that were extraordinarily inspired by the Spirit were to be heard, (provided order was duly observed therein), that so the knowledg and consolation of the whole Church might be ther••by promoted. And he tells them, the Spirits of the Prophets, that is, the Doctrines which the Prophets bring, are to be judged and examined* 1.178 by the other Prophets, whether they be agree∣able to the word of God or no. And these rules be exhorts them diligently to ob∣serve, lest a tumult, and confusion should arise among them, which is hateful to God, who requires that peace should be kept, and maintained in all the Churches of his Saints. From Ver. 26. to 34.

And for the further carrying on of good order among them, he forbids that Women should speak publickly, or propound any Questions in the Church, because subjection is appointed by the word of God for that sex [Gen. 3.16.], of which silence is a token. And therefore they should learn privately at home of their own husbands, and seek instructions from them in the things they doubted of. He further shews, that if any of their high-crested Doctors, or others among them, will not submit to these Precepts, but take upon them to order otherwise, and to suffer Women to speak in the Congregation, contrary to all other Churches, they should consider that they are not the first Church, that was planted from which the Gospel came forth to other places, as it did from Jerusalem, nor were they the on∣ly persons to whom the G••spel was sent, that they should take upon them to Judge of order and decency, and therein to differ from all other Churches. He affirms that these Precepts he hath given them are from the Lord, and commands that those who esteem themselves Prophets, and persons that have any spiritual gift or afflation, should acknowledg them to be divine. And for others that affect to be ignorant, he leaves them to be ignorant at their own peril. In fine, he exhorts them, earnestly to endeavour after the gift of Prophesying; and for the gift of Tongues, that they that have it should be allowed the use of it, provided they observed the rules by him before given. And that in their publick Assemblies for religious worship, all things should be performed with gravity and decency, as may most conduce to the glory of God, and the edification of the Church. From Ver. 34. to the end.

[Chap. 15] He comes now to assert the Doctrine of the Resurrection, there being some, it seems, in the Church of Corinth at that time that denied it. And first by way of Introduction, he recites the sum of the Gospel which he had preached to them, which they had embraced; and in the profession whereof, the greatest part of them had hitherto stood stedfast, and by which, he tells them, they shall be sa∣ved(a) 1.179, if they faithfully retain and observe it, as he delivered(b) 1.180 it unto them: and this he assures himself they will do, except their former embracing the Gospel was rash, light, and inconsiderate. He tells them, that he delivered unto them what he had received of Ananias, and the Apostles, and by special revelation from Christ himself [Gal. 1.12. 1 Cor. 11.23.] namely, that Christ the true Messias died to make atonement for our sins, as Esay and Daniel had foretold in the Old Testament, [viz. Isa. 53.5. Dan 9.26.]. That he was buried and rose again, as was prefigured in Jonas. That he was seen of Cephas or Peter, Luk. 24 34. Then of the Twelve ga∣thered together, Luk. 24.36.(c) 1.181, (for so the Compa∣ny of Disciples, consisting formerly of Twelve, was still called, though Judas was gone to his own place, and Tho∣mas was now absent). Then of Five hundred Brethren at once in Galilee, [Mat. 28.7.16.], whereof some were yet alive, and able to testifie it. Besides, he was seen of James, then of all the Apostles [Joh. 20.26.], Thomas being with them, and pos∣sibly the greatest part of the Seventy Disciples present also. Last of all, he tells them, he was seen of himself, whom in great humility he calls an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an untimely birth, because he was not by leisureable institution brought to Christi∣anity, whereby he should be as a natural birth, but was as an untimely birth, by reason of his sudden and unexpected conversion, and which was not without some some violence, Act. 9. And as an untimely birth(d) 1.182, is not fit to be called a birth, because Children that are so born, are very imperfect, being lesser, and weaker than those of full growth, so says Paul, I am a poor abor∣tive, one whose conversion was after the Lord was as∣cended into Heaven. And as an abortive Child is the

least of Children, so he reckon'd himself the least(f) 1.183 of the Apostles, not wor∣thy to be called an Apostle because he had persecuted the Church of Christ. H••w∣ever, says he, by the grace and favour of God I am what I am, that is, a be∣lieving Christian, and an Apostle; and so my t••stimony to be received as well as that of the other Apostles: And his grace which was bestowed on me was not in vain. For being by his special favour, constituted an Apostle, I have since la∣boured to walk worthy of it, and have been more lab••rious and industrious than any of the other Apostles; yet what I have done, I do not attribute to my self, but impute intirely to his gracious assistance, that inabled me, and went along with me. Therefore, whether you l••ok upon me, or upon them, (to whom he appe••red here on the Earth, and so were eye-witnesses of his Resurrection), you can ••ave no ground to doubt ••f this truth; for both they and I preach the same things, viz. that Christ died for our sins, and rose again, and that we shall rise again by his power; and this is the Doctrine that you Corin∣thians once believed and received. From Ver. 1. to 12.

2. Having promised these things, He comes now to refute the Error of those that denied the Resurrection, shewing the absurdity of it in six particulars. 1. If there be no Resurr••ction of the dead, then Christ the Head is not risen. For if the Head be risen, he will certainly raise up his M••mbers also. 2. If Christ ••e not risen, then the Ap••stles preaching, and so strongly asserting. His Resur∣rection as an i••fallible argument of the divinity of his Doctrine was in vain: (for if it had not been divine, God would n••t have so confirmed it, and as it were set his S••al to it, by raising him from the dead on the third day); and then their belief of it was in vain also. 3. Then Paul himself, and the other Apostles had given a false testim••ny of God (which they could not reasonably be suspected of) affirming, that he raised up Christ from the dead, which yet he did not, if there be no Resurrection of the dead. 4. If Christ be not raised, it will thence follow, not only that the Faith of these Corinthians was vain, but that they are yet in their sins, and subj••ct to condemnation for them; and that Christ hath not expiated them. For it would be an evidence he had not satisfied for them, if he still remained under death. 5. If Christ be not risen, then they which died in the Faith ••f Christ, are quite lost, seeing they were not delivered from their sins by him. 6. Then Christians are of all men m••st miserable, who subject themselves, f••r the cause of Christ, to many sufferings, and dangers, and afflictions here; and deprive themselves ••f many comforts and advantages which they might otherwise enj••y, if they expected only from him the good things of this life* 1.184, and had no h••pes to be raised by him to a better, when this is ended. From Ver. 12. to 20.

Having thus proved by these arguments, that Christ is risen, he shews, it will from hence follow, that the dead in Christ shall rise also. For as the first Fruits(g) 1.185 are pledges and an earnest of a future harvest; so the Resurrection of Christ is a pledg and assurance of the Resurrection of all the Saints. For as death came by A••am, so shall the Resurrection come by Christ. As by Adams s••n, all that are partakers of his Na∣ture are concluded under the sentence of death; so all truly reg••nerate that are by Faith united to Christ, and are partakers of his divine Nature, shall be made alive again by him. For the righteous he will raise as their Head, and the wicked he will raise as their Judg. But here it will be objected, If Christ the Head be risen

Why are not those that are in Christ raised also? He answers, that the order which God hath appointed must be observed, viz. that Christ as the first Fruits should rise first, and afterwards all the Faithful, (the rest of the harvest) at his Second Coming; at which time, (when the end of the World will be) Christ having subdued and abolished all adverse powers and dominions that were contrary to him, will deliver up his Mediatory Kingdom into the hands of his Father, lay∣ing aside that manner of ruling, by those means, he now useth for the gathering, and governing of his Church. Not that he shall cease to reign with his Father, (for in that sense, Of his Kingdom there shall be no end), but he shall cease to reign as Mediator, and as deputed by his Father. Yet he must reign as Me∣diator till he have subdued all his Enemies, whereof death will he the last; and death being subdued, the resurrection must needs follow. Now that all enemies shall be subdued under him, the Apostle manifests, because God the Father hath promised that all things shall be subject unto him [Psal. 8.6. Eph. 1.22. Heb. 2.8.], yet we are always to suppose, that he hath not thereby devested him∣self of his Soveraign Empire, but under the word All, He himself is excepted, who hath subjected all things else to his Son. And when all things shall be thus subdued to Christ, and his Mediatory Kingdom delivered up to his Father, then the Son himself, as Mediator and Head of his Church, [See 1 Cor. 12.12. Eph. 1.12.], shall he subject unto him. And then shall God the Father, Son, and Holy Ghost, fill all the Saints with glory and bliss eternally and imme∣diately, whereas now He conveys himself to them by means. From Verse 20. to 29.

He further proves, there will be a Resurrection of the dead. For else, what benefit will accrue to those who are baptized for the dead? that is, that suffer great persecution(a) 1.186 for professing, asserting, and de∣fending the Resurrection of some that are dead, viz. of Christ, (whose Resurrection is past), and of the Saints (whose Resurrection is to come): For so the word to be baptized is taken, Mar. 10.38. and the Praeposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies for, Act. 9.16. 'Tis absurd, therefore, he shews, that they who suffer martyrdom, for defending the Resur∣rection of the dead, and expecting of it, should be disap∣pointed of their hope. And why should he himself, and other Christians, run the hazzard of so many dangers, and death it self, if there were to be no Resurrection, wherein their patience and courage for Christ shall be rewarded? He protests by that, which he t••ok the most joy in of any thing in the World, viz. his fidelity to Christ, and the success of his ministry among them (they being thereby brought to believe and rejoice in Christ) that he died daily, (in preparation of mind) being daily exposed to the hazzards of death; which sure he should not do, if he had not an assured hope of a Resurrection to a better life after this. To what purpose was he expos'd to fight with beasts at Ephesus(b) 1.187, and to run such a hazzard of his life as that was, if he had no hope of a better life after this, and of a glorious Resurrection? And further, If there were no Resurrection, then there was some sense in that wild saying of the Epicures among them, Let us eat and drink, for to morrow we shall dye; that is, Let us take our fill of pleasures, while we may; for shortly death comes, and will put an end to all, See Isa. 22.13. But he bids them take heed of attending to such rotten kind of speeches, which might corrupt them with false principles, and vicious manners. He advises there∣fore such among them, as were sleeping in their ignorance and sottish security, to rouze up themselves, and to awake

to righteousness, viz. to live righteously, and to avoid Epicurism, and the company of Epicures. For he tells them, there were some such among them, which had not the right knowledg of the true God, which he spake to their shame. From Ver. 29. to 35.

He now comes to answer three Objections against this Doctrine.

Object. 1. It seems impossible the dead should arise. For, How shall it be?

Object. 2. Who can describe with what bodies they shall arise?

Object. 3. What shall become of those that are alive at the Coming of Christ? For they are not capable of a Resurrection who never died.

To the first he answers, that 'tis as possible for the Body to rise again, as for Corn sown to be quickned after it dies in the earth.

To the second, he says, that our Bodies shall arise the same in substance, but not in qualities. They shall rise with far more excellent qualities, than those they were buried with. As a bare grain of Corn that is sown, is raised in substance and kind the same, but diverse in qualities, coming up with blade, and ear, and corn in it: It does not rise in the same figure in which it was sown. Seeds are sown and rot, yet notwithstanding they are so far from perishing there∣by, that they rise up far more beautiful; and whereas they are sown dry and hard, they spring up green and fresh: So why should it seem incredible, that our Bodies should arise from corruption, and yet with far more excellent qualities than they had before? And as there are several kinds of flesh, and one more excellent than another; and as celestial Bodies, are more glorious than terrestrial, and one celestial Body differs from another in glory; so it will be in the Resurrection. The Bodies that rise, will differ from those that dyed. That which was here a corruptible Body, when it rises, will be an incorruptible. The Body that was here obnoxious, and exposed to diseases, griefs, and death, will be raised glorious and strong, beautiful and shining, like unto the Stars, and the Sun in the Hea∣vens [Math. 13, 43. & 17 2.]. That which was sown a natural or an ani∣mal Body, which needed here to be supported, as other animals are, with meat, and drink, and such things as afforded nourishment to it, shall be raised a spi∣ritual Body, endued with spiritual qualities, not needing meat, or nourishment, but shall be supported immediately by the Spirit of God without means, as the Angels in Heaven are, Math. 22.30. So that there are Bodies of both these sorts, which much differ one from the other. And as from the first Adam, (according to Gen. 2.7.) we received a natural, or animal Body, which yet could not be continued in life without nourishment; so by the second Adam, name∣ly Christ, we shall obtain a spiritual Body in the Resurrection, which he will sustain without nourishment by his Spirit, He being a quickning Spirit And as since the Resurrection, Christ hath a spiritual Body, which is immortal and incorruptible; so shall he also give such Bodies to those that are his. Yet all things must be done in order; we must have a natural Body first, and a spiritual Body after, as that which is perfect follows upon that which is imperfect. The first Man is of the earth, earthly, and therefore could communicate nothing but a terrene life. But the second Man, is not only man, but God from Heaven also, and therefore could support his own Body, that it should not see corruption (though in its own nature terrene and resoluble into dust); and having raised it out of the grave he could make it glorious, immortal, and heavenly, not need∣ing

earthly supports. And so in like manner can he make our Bodies also. Such a Body as Adam himself had, such have all we, (who d••scended from him in a natural way), as long as we are upon the earth. And such a Body as Christ now hath (namely, glorified, immortal, and incorruptible,) shall Believers have, after they shall be raised from the dead, and shall be taken up into Heaven. And as here we are conf••rmable to the first Adam, in mortality and corruptibility; so shall we hereafter be conformable to Christ in glory and immortality. F••r our Bodies, as now they are, cannot enter into the Kingdom of God, unless they be first fitted f r that glori••us state, by the mutation of their qualiti••s, and be chan∣ged, purified, and immortalized. From Ver. 35. to 51.

He now answers the third Objecti••n, namely, What shall become of those who shall be found alive at Christs coming? As f••r those, he tells them, they shall not dye, but shall be ch••nged, and of mortal sh••ll become immortal, and that in a moment, when both all that are dead, and all that are alive shall be summoned by the last Trumpet to Christs Tribunal. And when this is done, then that triumphant speech of the Prophet Hosea shall be ful••illed, chap. 13.14, O death, I will be thy plagues! O grave, I will be thy d••struction! that is, Death shall be destroyed for ever, and shall never rec••ver strength again over any man. And that this Victory may appear the greater, he shews, that the sting of death is sin, and the strength of sin, is the Law, that is, Ʋnless satisfaction be given to the Law, sin, wrath, and death remain in full force and power. But after satisfaction is made to the Law for us, sin and wrath are taken away, and death is disarmed of its sting. From the wh••le that he hath said, he infers two things; 1. That God should be highly praised, who hath through Christ given us Victory over Sin, D••ath, and the Law. 2. That we sh••uld he st••dfast and unmoveable in the pr••f••ssion of the G••spel, and in do∣ing and suffering the will of God, being assured there will be a Resurrection, at which our labour will be recompensed and graciously rewarded. From Ver. 51. to the end.

[Chap. 16] He shuts up the whole Epistle, giving some directions concerning their colle∣ction f••r the po••r Saints at Jerusalem, how and in what manner it should be made, and how sent. Particularly he orders, that on the Lords day every one should l••y something by, as God had prosper'd him, that there might be a full sum c ll••cted, and so no further need of gatherings when he came. And he tells them, that when he c••mes, they shall chuse the Messengers who shall carry their contribution, that they may be sure of the due disposing of it, according to their own intentions. And those whom they shall chuse, he will by his ••••t∣ter recommend and send to Jerusalem; or if it be thought needful for hims••lf to go al••ng with them, on this occasion, (as he did sometimes, Act. 24.17. & Rom. 15.25.), he declares his willingness to do it. From Ver. 1. to 5.

He tells them, he designed to come to them, assoon as he had spent some time in the several parts of Macedonia. For he intended to remove from Ephesus where he now was, and to go to Jerusalem, through that Region. And perhaps he would stay the whole Winter with them, which being done, he supposed some of them would go some part of the way with him. And ther••fore he would not now come to them, and only see them as it were in passing. For if he did s••, he should not be able to stay; whereas his purpose was, (with the Lords leave) to spend some time with them, when he next came. At present he pur∣posed to stay at Ephesus, till Pentecost, because God had opened a great door, and opportunity to him for the gaining of many to Christ, and had abundantly blessed his labours. Yet there were many adversaries in that place, that oppos'd the truth, which made his presence requisite for some time longer; For Satan and his instruments in his absence did much harm. From Ver. 5. to 10.

He charges them that if Timothy come to them, they should take care of his safety among them, and that they would look upon him as they would on hims••••f, because of his faithfulness in the ministerial work, and that they would treat him him respectfully and bring him on in his journey, when he returned, that he might come safely to him; for he and the Brethren expected him. Ver. 10, 11.

He acquaints them that Apollos was not willing at present for some reasons to come to them, possibly because he would not countenance a Faction there begun under his name [1 Cor. 1.12.]. Ver. 12.

He exhorts them, to watchfulness, stedfastness in the Faith, Christian courage, and Fortitude, and that putting away Schisms and Division, they they would make Charity the Arbitrator of all things among them. Ver. 13, 14.

He makes honourable mention of Stephanas and his Family, as those that re∣ceived the Gospel at the first preaching of it in Achaia, and first gave their Names to Christ, and have since addict••d themselves to the ministry of the Saints, being very serviceable and bountiful to them on all occasions. He exhorts them to honour and respect* 1.188 such, and all others that join with them in the propaga∣tion of the Gospel and Faith of Christ. Ver. 15, 16.

He tells them, he was glad of the coming of Stephanas, Fortunatus, and A∣chaicus unto him, who had acquainted him with the Schisms among them, and all other matters of importance, and so had done that which they themselves ought to have done. He tells them, they had much refreshed his Spirit, by acquainting him, that there were so many yet among them that adhered to the truth; and they had (he supposed) refreshed their Spirits, by sending them word of the conti∣nuance of his great affection towards them. He would have persons of such in∣tegrity as they were, much esteemed among them. Ver. 17, 18.

He comes now to the Conclusion of his Epistle, wherein he sends several saluta∣tions unto them from the Churches of Asia; from Aquila and Priscilla, and all the Christians in their Family, who wish'd them all spiritual blessings from Christ. He wills them to salute one another with the kiss of Peace and Charity, with which Believers (according to the custom of those Countries and times) used to salute one another. He adds his own salutation with his own hand, the rest of the Epistle being written by some Scribe, See 2 Thes. 3.17. He adds also one remarkable sentence with his own hand, which he would have them especially to take notice of, and re∣member, (as Augustus used to d•• when he wrote to the Governours of Provinces) namely this, If any man love not the Lord Jesus Christ, (that is, be a se∣cret or open opposer of him and his Gospel), let him be accursed: Maranatha, the Lord cometh. As if he should have said, Let him be reserved to the last judg∣ment of God, Jude v. 14, 15. Behold the Lord cometh with ten thousand of his Saints to execute judgment, &c. In which sentence he threatens ut∣ter destruction to wilfull opposers of Christ, and hypocrites (except they re∣pent): not out of any evil passion of mind, but out of an holy zeal, and an Apostolical Spirit. He concludes all with his wonted benediction, and the sig∣nification of his love to them. From Ver. 19. to the end.

SECT. VIII.

APollos being unwilling for the present (as we have heard, Sect. 7.) to go to Corinth, but chusing rather, as it seems, to go to Crete, (now call'd Candia), Paul thought good by him and Zenas, (a Doctor of the Law) to write an Epistle to Titus, whom he had left in that Island, further to propagate the Gospel, to ordain Elders in every City where the Gospel was propagated, and to finish what was lacking, and conducing to the good of that people, which the Apostle himself had not time to do. And understanding that many in that Island ambiti∣ously aspir'd to the Pastoral charge; and that several false Teachers, erroneous in judgment, and scandalous in life, had already crept in, to the great hurt of the Church; he writes this Epistle to Titus (which is of like argument with the First and Second to Timothy) to direct him how to carry himself in reference to that people, and the work he was to do there.

* 1.189In this Epistle there are three parts,

• 1. A Preface.
• 2. The Substance or matter of the Epistle.
• 3. The Conclusion.

1. THE Preface is contained in the four first Verses; wherein we may observe, 1. The Person writing this Epistle, who is described by his office, A Servant of God, and an Apostle of Jesus Christ, for the propagating the Faith(a) 1.190 of Gods Elect, (namely, Faith in Christ), and the knowledg of the truth which tends to godliness, and this in hope of eternal life to be attained thereby, which the Righteous God promised long ago(b) 1.191, in the First Ages of the World, [viz. Gen. 3.15.], but now hath more clearly manifested by the preaching of the Word(c) 1.192, which was committed to him, among others, by the command of God, who gives us Salvation by Jesus Christ, [See 1 Tim. 1.1.]. 2. The Person written to, viz. Titus, descri∣bed by his spiritual relation to Paul, who converted him to the Faith, which is the common means of Salvation, both to Jews and Gentiles. 3. The Salutation it self, wherein are the Blessings prayed for in Titus's behalf; viz. Grace, Mercy, and Peace from God. From Ver. 1. to 5.

2. He comes then to the Body of the Epistle; wherein, 1. He tells Titus, for what end he left him in Crete, namely, to set in order the things that were wanting in those new planted Churches, to ordain Elders in every City, as he had appointed him, v. 5. 2. That he might not err in the choice of fit men, he tells him, how they should be qualified. The Qualifications of an Elder, which he sets down, may be reduced to three Heads:

• ...1. Oeconomical.
  • 1. That he be blameless.
  • 2. The Husband of one Wife, and not guilty of Polygamy.
  • 3. That his Children be brought up in the Faith, and in good order, and obedi∣ence.
  • 4. That he be a Lover of Hospitality, and be ready to receive and entertain Strangers, and the banished Servants of God. ver. 8.
• 2. Moral, set down
  • 1. Negatively.
    • 1. Not self-will'd.
    • 2. Not soon angry.
    • 3. Not given to Wine.
    • 4. No striker.
    • 5. Not given to filthy lucre, v. 7.
  • 2. Affirmatively.
    • 1. A lover of good men.
    • 2. Sober.
    • 3. Just.
    • 4. Holy.
    • 5. Temperate, v. 8.
• ...3. Ecclesiastical.
  • 1. That nothing be found in him unworthy of the Steward of God, who ought to be so much the more blameless, by how much his office is more holy.
  • 2. That he be studious to know the truth, and tenacious of the truth, when known, and that for a double end:
    • 1. That he may be able to feed the Flock with right knowledg, and vi∣gorously to exhort them to the perfor∣mance of their several duties.
    • 2. To convince gain-sayers, and to stop their mouths.

And he shews, that great care should be taken, that Persons so qualified should be chosen, and that both in respect of the false Teachers, that did at that time abound in their Island, as also in respect of the people of Crete themselves. The false Teachers he describes by their evil manners, declaring them to be unruly, vain-talkers, deceivers, especially those of the Circumcision, viz. the Jewish Doctors, who taught things they ought not; and subverted whole houses for fil∣thy lucre's sake. Ver. 10, 11.

As for the people of Crete; he shews, that one of their own Poets, viz. Epimenides (held by them for a Prophet) hath set forth the disposition of that Nation, viz. that they are lyars, given to idleness, serving their own in∣temperance; which Character he acknowledges to be too true, (namely, as to the generality of them), and thence inferrs, that the false Teachers that were among them, (and others also who were misled by them) must not be handled too mildly, but reproved, and rebuked sharply(d) 1.193, that they may submit themselves sound in the Faith, and to the Doctrine of the Gospel, and may not give heed to Jewish Fables, and the Commandments and Traditions of men, which turn many from the truth; of which sort he instances in one, viz. the distinction of meats, as clean and unclean; which he shews is against the liberty which Christ hath purchased, and allows to all that truly believe in him. For, unto

the pure all things are pure; that is, to true Believers, whose hearts are pu∣rified by Faith, all kinds of meats are lawful; but to the impure and unbe∣li••vers 'tis quite otherwise; nothing can be used purely by them, their minds and consciences being defiled with sin, and not purged from their guilt by Faith in Christ. And he further tells them, that though some of these false Teachers may seem to be religious, and profess to know God, yet in their works they plainly deny him: being abominable hypocrites, rebels against the truth of God, and un∣meet for the performance of any good work which he requires. From Ver. 5. to the end.

[Chap. 2] 3ly. He proceeds to direct Titus, touching the faithful discharge of his Mi∣nisterial office: injoining him,

1. More generally, That he speak the things that become sound Doctrine.

2. More particularly, he directs him how to accommodate himself to several sorts of persons.

1. To teach old men to be sober, grave, temperate, sound in faith, charita∣ble and patient.

2. To teach ancient women to be in all their behaviour and deportment as be∣cometh persons that profess holiness; not false accusers, not given to drinking or tippling, but teachers of good things, and that they be exemplary to the younger wo∣men, and teach them their duties, viz. to be sober, to love their Husbands, to love their children; and to be discreet, chast, keepers at home, good, obedient to their own Husbands, that the Name of God be not blasphemed, nor the Christi∣an Religion be thought to infuse any thing into them contrary to moral vertue.

3. To teach young men to be sober-minded. And upon occasion of this dire∣ction, he gives Titus himself (who probably was now young as Timothy was) his lessons, exhorting him to be exemplary in his life and conversation, (in all things shewing himself a pattern of good works), and in his publick Doctrine or preaching, to shew incorruptness, gravity, sincerity; and in his private dis∣courses, sound speech, that cannot be condemned; to the shaming and silencing of opposers. Ver. 7, 8.

4. To teach Servants to be obedient to their own Masters, to please them w••ll in all lawful things, not answering again, nor murmuring or repining at their just commands, reproofs, or corrections; not purloining or stealing, but shewing all good fidelity, that they may adorn the Doctrine of God our Saviour by a consci∣entious discharge of their duties. Ver. 9.10.

And he adds a further reason, why all sorts of persons should labour to dis∣charge their respective duties faithfully, because the grace of God manifested in the Gospel, bringing and offering Salvation, hath now appeared to all sorts of persons, (which before was only manifested to the Jews) teaching them to deny ungodliness and worldly lusts, and to live soberly, righteously, and godlily in this present world, expecting eternal Salvation and bliss, (the blessing which all good Christians hope for) and the glorious Coming of Jesus Christ to judgment, (who is here called the great God), who gave himself for us that he might re∣deem us from the guilt of all our iniquities, and so justifie us, and purifie us unto himself, and make us a peculiar people, zealous of good works, and so san∣ctifie us. These things he commands Titus to press with all authority, that none may have any just cause to despise him. From Ver. 11. to the end.

[Chap. 3] 4ly. He directs him to exhort all sorts of Christians to these duties; 1. To be subject to civil Powers and Magistrates(a) 1.194. 2. To be ready to every good work. 3. Not to revile any man. 4. To be no Brawlers. 5. To be gentle towards all, even the worst of men; and the reason he gives for it, is this, Be∣cause

* 1.195 we (says he) before our conversion were such as others now are; in which carnal state whilst we lived, we were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, and would not have thought our selves well dealt with, to have been imperiously and roughly handled: what therefore, we would not that men should have done to us, when we were such; let not us do to others, that now are, as we then were. But when the transcendent mercy and loving-kindness of God towards lost sinners, was effectually manifested to us by the preaching of the Gospel, then there was a blessed change wrought in us. Yet the cause of this change was not any thing in us, or any works of righteousness done by us, but meerly the free grace of God, which mov'd him to rescue us out of that wretched miserable estate, and to work a work of regeneration in us, whereof Baptism is the outward visible sign, and the Holy Ghost the inward invisible worker; whom Christ hath obtained of the Father, that he should be sent down and imparted unto us, and should dwell in us, (not essentially but energetically) abundantly illuminating, guiding, strengthning, and comforting of us. And the end of God herein is, that being justified by his grace, that is, by Faith in his Son, we should be made heirs of eternal life, according to the hope which the Promises of God have given us thereof. From Ver. 1. to 8.

5ly. He directs Titus to inculcate this into his Hearers, with firm and solid reasons, That true Believers ought especially to be careful to employ themselves in good works, and to go* 1.196 before others in the practice of them; because these things are profitable not only to others, but especially to themselves, seeing God of his grace will reward them for them. 2. That they should avoid foolish questions and disputes about genealogies, and contentions about the various interpretations of certain places in the Law; because these things are unprofitable. 3. That they should reject, that is, avoid, shun, and refuse communion with an Heretick, who does pertinaciously persist in great and dangerous errors, and labours to draw Disciples after him, (see Act. 20.30.), after they have once and again admonished him; concluding that such an one is perverted, and sinneth grievously(c) 1.197, inflicting that punish∣ment on himself, which the Church is wont to inflict on those that are guilty of great misdemeanours, that is, cutting himself off from the Church, of which he is a Member. Ver. 10, 11.

6ly. In the Conclusion of the Epistle, he speaks of private business; he orders Titus that when he shall send Artemas or Tychicus to supply his absence there, he should make haste to come to him to Nicopolis, where he did intend to winter. That he should bring Z••nas and Apollos on in their way (who were coming to him), and supply them with moneys and other necessaries for their journey. And he orders, that not only the faithful among the people, but that the Prea∣chers* 1.198 themselves, and those of the Pastoral Order should look to it that their Faith be accompanied with Charity and good works, and that they excell therein upon all necessary occasions. Such (among others) are, friendly to entertain and dismiss strangers, especially those that labour in the Gospel; lest whilst they exhorts others to good works, and to bring forth the fruits of Faith, they themselves should be found un∣fruitful. Lastly, with salutation sent to Titus from the Brethren with him, and desiring him to salute all the Christians in Crete who loved him, and the Brethren with him, for the common Faiths sake, and with such a love as the Christian Faith requires. He concludes all with his Apostolical Benediction. From Ver. 8. to the end.

SECT. IX.

THE Apostle by his Epistle had ordered Titus to meet him at Nicopolis, (a City in Thracia, not far from Philippi in Macedonia, where he intended to winter), but afterwards upon some reasons having altered his mind, he now sends for him to come to Ephesus; and from thence not long after sent him to Corinth, that he might by him know the state of the Corinthians, and what effect his first Epistle had had among them.

SECT. X.

IN the mean time Demetrius a Silversmith (who made silver Shrines for Diana, or little Models of the famous Temple there, with the Image of Diana(a) 1.199 in them, (which strangers which came thither, used to buy, and to imploy to a superstitious use) fearing that if Pauls Doctrine prevailed, he should lose his profit; he called together the workmen of the same craft, (whereof it seems, he had many that wrought under him), and shewing them the danger they were in, lest their trade should come into contempt; he greatly exasperated them against Paul, as one that taught the people, that those were not gods which were made with hands, and one that cried down the worship of Diana, whom all Asia, and other parts of the world(b) 1.200 had in so high veneration: A great hubbub was hereupon raised, and the enraged multitude cried down the Doctrine of Paul, and cried up the Goddess of the Ephesians; And in this hubbub they seized upon two of Pauls com∣panions, Gaius and Aristarchus [See Rom. 16.23. Col. 4.10.], and drew them into the Thea∣ter. Paul seeing nothing likely to ensue from this popular tumult, but the present destru∣ction of himself and his fellow Christians (See 2 Cor. 1.8.), if the providence of God did not wonderfully prevent it, thought he must attempt something (though with evident pe∣ril to himself), for the rescue of his Friends out of that danger (see 1 Joh. 3.16.). And therefore he was about to have adventur'd himself into the Theatre(c) 1.201, there to have made an Apology for himself and the Christian Religion to the people; but the Disciples ear∣nestly disswade him from it. And some of

the Asiarchae(d) 1.202 sent to him, and gave him the same advice, who it seems privately fa∣voured his Doctrine, and were secretly his friends. The hubbub therefore continuing and the rude people being enraged (as it seems) against the Jews (as enemies to their heathenish worship), as well as against the Christians, the Jews caused one Alexander a Jew to come forth, and to speak to the peo∣ple in justification of their Nation and Religi∣on, and as 'tis probable, to cast the occasion of all this discontent on the Christians. But when the people understood he was a Jew, they would not hear him, but with a wild confused noise cried up their goddess Diana for two hours together. At length the Town-Clerk coming forth to the people, by his wisdom appeased the tumult, representing to them, that their Religion and the worship of Diana was so publickly known, and so generally approv'd in the world, that there needed no tumult or uproar to vindicate the same, as Demetrius suggested. And as for these men they were now so enraged against, he tells them, they had offered no violence to the Temple to demolish it, nor had defaced any of the Images in it(e) 1.203, nor had spoken evil of the Goddess Diana, that he knew of. How∣ever, if Demetrius and the Artificers that de∣pend on him have any matter of accusation against any of them, he tells them, the Court-days are come, and the Proconsuls Officers or Deputies are ready to assemble, from whom they may seek for justice. And therefore they had best be quiet, and do nothing rashly; for they were in danger already to be call'd in question and fined by the Romans, for that days riot. And having thus appeased them, he perswaded them peaceably to return to their own homes.

Act. 19. v. 23. And the same time there arose no small stir about that way.

v. 24. For a certain man, named Demetrius, a Silver-smith, which made silver shrines for Diana, brought no small gain unto the craftsmen:

v. 25. Whom he called together, with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.

v. 26. Moreover, ye see and hear, that not alone at Ephesus, but almost thorowout all Asia, this Paul hath perswaded and turned away much people, saying, That they be no gods which are made with hands.

v. 27. So that not only our craft is in danger to be set at nought: but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.

v. 28. And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians.

v. 29. And the whole city was filled with confusion, and having caught

Gaius and Aristarchus, men of Macedonia, Pauls companions in travel, they rushed with one accord into the theatre.

v. 30. And when Paul would have entred in unto the people, the disci∣ples suffered him not.

v. 31. And certain of the chief of Asia, which were his friends, sent un∣to him, desiring him that he would not adventure himself into the theater.

v. 32. Some therefore cried one thing, and some another: for the assembly was confused, and the more part knew not wherefore they were come together.

v. 33. And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckned with the hand, and would have made his defence unto the people.

v. 34. But when they knew that he was a Jew, all with one voice about the space of two hours, cried out, Great is Diana of the Ephesians.

v. 35. And when the town-clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of Ephesus is a worshipper of the great goddess Diana, and of the image that fell down from Jupiter?

v. 36. Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.

v. 37. For ye have brought hither these men, which are neither robbers of Churches, nor yet blasphemers of your goddess.

v. 38. Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies; let them implead one another.

v. 39. But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly.

v. 40. For we are in danger to be called in question for this days uproar, there being no cause whereby we may give an account of this con∣course.

v. 41. And when he had thus spoken, he dismissed the Assembly.

* 1.204 * 1.205 * 1.206 * 1.207 * 1.208 * 1.209 * 1.210 * 1.211 * 1.212

SECT. XI.

PAul having thus by the wonderful providence of God es∣caped this danger (at which he seems to point, 2 Cor. 8, 9, 10.), not long after, calling the Brethren together, he took his leave, and departed from Ephesus, to go into Macedo∣nia, leaving Timothy there, (who was come again unto him from Macedonia), to carry on the work of the Gospel in that place.

Act. 20. v. 1. And after the uproar was ceased, Paul called unto him the disciples, and imbraced them, and departed for to go into Mace∣donia,

1 Tim. 1. v. 3. As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine;

v. 4. Neither give heed to fables, and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

SECT. XII.

ABout this time (as 'tis conceived) Aquila and Priscilla leave Ephesus, and return to Rome, having ventured their lives here to save Paul, as he himself gratefully acknowledges Rom. 16.3, 4. Many other Jews also from other quarters re∣turned to Rome, as is intimated Act. 28.21. the Edict of Clau∣dius the Emperor for their expulsion thence, now after his death wearing out of date.

SECT. XIII.

FRom Macedonia Paul first goes to Troas, where though there was a door opened to him of the Lord to preach the Gos∣pel, yet being troubled because he found not Titus there, (whom he had sent to the Corinthians, with another Brother, greatly desiring to know their state), he staid not long in that place; but because he neither heard from Titus, nor any other, how his first Epistle had took with the Corinthians, he thought it best to go directly into Macedonia (2 Cor. 2.12, 13.); which he tra∣velled over, from place to place, exhorting the Brethren with much exhortation, Act. 20.2. And when his afflictions there were nothing abated, but without were fightings and contentions from false Brethren, or open Enemies; within were fears, lest all did not go well at Corinth; at last the coming of Titus, and the joyful message he brought concerning the Liberality and Charity of the Corinthians did much comfort and revive him, 2 Cor. 7.5, 6. by whose example he provokes and stirs up the Macedonians to provide Collections to be sent to the poor Saints at Jerusalem, 2 Cor. 9.2. And the Macedonians being moved

by this example, though labouring under many pressures and afflictions, beyond their power shewed themselves liberal. 2 Cor. 8.1, 2, 3, 4.

SECT. XIV.

* 1.213THE Apostle having understood from Titus the present state and condition of the Corinthians, sends him to them again; and with him, the Brother whose praise is in the Gospel thorowout all the Churches, 2 Cor. 8.18. (supposed to be Luke), and ano∣ther whom he commends for his great diligence, 2 Cor. 8.22. And by them he sends his second Epistle to them. For though his first failed not of a good effect among many of them, yet some vain-glorious Teachers persisted in their contumacy, and not only vilified the Apostles authority, but presumed to com∣pare themselves with him, yea, to prefer themselves before him, to the no small detriment and prejudice of the Gospel. And out of their ill will towards him, they interpreted all his sayings and doings to the worst sense. He had promised in the latter end of his former Epistle to come to them shortly. But for certain reasons he did yet forbear to come. This they in∣terpreted as an argument of levity in him. He had in his fifth Chapter commanded the incestuous person to be delivered over to Satan. This they interpreted as an argument of his over-great rigorousness and severity; and other things they ill interpreted, as particularly, that he carried himself towards them, as if he affected domination over them: That he overthew the Law, and made men carnal and dissolute; that he was imperious in writing, though his person was abject and contemptible. These and such like Calumnies of theirs, the Apostle sets himself to refute in this Epistle: yet notwithstanding all this, he professes his sincere love to them; but being forced to it by his Adversaries, he resolves to vindicate himself and his Apostolick authority from their contempt.

In which Epistle we may observe these three parts.* 1.214

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

THE Preface contains the Direction of the Epistle to the Church at Corinth, and to all the Saints, and Churches in Achaia, and his Apostolical saluta∣tion and benediction. Ver. 1, 2.

The Body of the Epistle consists of three parts. In the 1st. He apologizes for himself in the five first Chapters.

In the 2d. He exhorts the Corinthians to sundry duties. Chap. 6, 7, 8, 9.

In the 3d, He vindicates his own Authority and Doctrine. Chap. 10, 11, 12, and to the 11th. ver. of Chap. 13.

In the first part, we may observe these particulars.

1st. Lest any of them should be offended at his many afflictions and troubles,* 1.215 and be tempted to think (as worldlings use to be), that if he were a faithful Servant of God, he would not suffer him to be so extremely afflicted. He there∣upon begins his Epistle with solemn thanksgiving to God, for the comforts he afford∣ed him in those his trials, that so he might by his own experience be able to com∣fort others that were in the like condition. For though his sufferings for Christ were many, yet his consolations from Christ were many also. And he tells them, that whe∣ther he was afflict••d, it tended to their consolation and salvation, which is to be wrought out by a patient and christian enduring such kind of afflictions as he endured, when they are called to it: or whether he was comforted, it tended also to their consolation and salvation; who by his example, might learn willingly to undergo afflicti∣ons for Christ, that they might also partake of his consolations. And he had a stedfast and firm hope concerning several of them, that they did sympathize with him in his suf∣ferings, and accordingly should partake with him in his comforts. From Ver. 1. to 8.

2. He clears himself of some aspersions cast on him by false Teachers. As first of levity in not coming to them according to his promise made, 1 Cor. 4.19. & 1 Cor. 16. from 2. to 8. And secondly of too much rigor towards the ince∣stuous person.

To the first, he answers, that he was hindred by that affliction he met with in Asia, viz. at Ephesus, that was so great, that he even despaired of life. The history of which, (as s••me conceive), we have Act. 19.(a) 1.216, where 'tis intimated in what extreme danger his life was, so that he had no humane means to escape it. Yet out of this danger God (who can deliver from imminent death those, that are ready to dye, and can, and will raise up those that are dead at the last day) delivered him, and he trusts will still deliver him out of all such dangers; they affording him the help of their prayers (which he earnestly desires) that so the mercy of such deliverances being bestowed through the prayers and intercessions of many, God may be glorified and praised by many for them. From Ver. 8. to 12.

2ly. He shews that the fairness and uprightness of his conversation, and espe∣cially among the Corinthians (among whom he had conversed a year and half, Act. 18.11.) might testifie for him, that he was not acted by fleshly wisdom or

dissimulation, but by the grace of God. Neither did he write(b) 1.217 any thing to them that was disagreeable to his professed sincerity, but those things they here read, they cannot but acknowledg to be really so, and he hopes to the end they shall always acknowledg him to be the same. And as it was matter of rejoicing to them, that they were converted by him; so it was to him that he had gained them to Christ, and so he hoped to glory in them at the last day. And with this affection to them, and perswasion of their kindness to him, he design••d to come unto them, that they might have a second benefit by him; and be con∣firmed at his second coming, as they were converted at his first, and that he might receive offices of kindness and friendship from them. And therefore he did not make promis••s lightly and r••shly after the manner of car∣nal men, (promising wh••t they intend not t•• perform), so that there should be(c) 1.218 yea and nay with him, that is, saying and not do∣ing concerning the same things. For Christ Jesus whom he had preached among them, and whom he and they ought to imitate, was not inconstant and changeable in his Promis••s; but whatsoever is promised by him or of him, is certain and inva∣riable. For all the Promises of God, made in the Covenant of Grace, have their foundation, firm establishment, and unalterable ratification in the death of Jesus Christ, the Mediator and Surety thereof [Gal. 3.17. Heb. 9.15, 16, 17. & Chap. 7.22.], and in and through him, are firm and stedfast, sure and certain; and he, and the other Apostles ought to declare the same in their ministry, to the glory of God. And he shews, that he that establishes and confirms both him and them in their Faith in Christ, is God alone, who hath anoint∣ed and consecrated them his Apostles to this high office of the Apostleship, by plentifully pouring forth upon them the gifts and graces of his Spirit, and there∣by fitting them for it; and by the Miracles he hath enabled them to work, hath set his Seal to their Doctrine; and by the in••ffable, and glorious joys of his Spi∣rit, wrought in their hearts, hath given them, as it were, an earnest and taste of their future happiness: And therefore surely such persons as they, are not to be accused of leightness and vanity. From Ver. 12. to 23.

Further he solemnly professes, that his end in delaying to come to them, was to give some among them time to repent and reform, and that the disorders in their Church might be rectified by themselves, lest when he came, he should be compell'd to use more severity among them, than they could well bear. And this he spake, not as one that arrogated to himself a dominion over their Faith, (and designed to impose upon them in the matters that concern'd their souls, what he pleased), but as a minister and co-worker with Christ, to bring them to a right and due sense of their faults, and consequently to that true joy and comfort which follows upon true repentance and amendment; and so he should be a means to strengthen their Faith in Christ, by which alone they stand in the favour of God, and obtain a right and title to the Kingdom of Heaven. From Ver. 23, to the end.

He comes now in the second place, to vindicate himself from the aspersions of [Chap. 2] too much rigor towards the incestuous person. In order to which, he tells them, that he had no mind to come to them in such a manner, that his coming should bring sadness, and heaviness to them, by reason of the severity he should be neces∣sitated to use towards the reforming of the evil manners among them. For if he was forc'd upon such an occasion to grieve them, nothing could comfort him so much, as the amendment of the person against whom he was forc'd to use severity. And concerning this thing, viz. the amending of the faults among them, he had written to them in his former Epistle [chap. 5.], lest if he should

come to them, and find any scandalous unreform'd persons among them, besides his sorrow for their sin, he should be forced to a new sorrow, which necessary severity would create both to them and himself: And he was confide•••• that they rather desired he should find matter of joy among them, by the removal of such offences, than matter of sorrow, by continuing of them. He professes, that what he wrote in his former Epistle concerning the incestuous person, was not written with any inten∣tion to grieve them, but out of his great and abundant love to them, which could not endure that they should make themselves guilty of such faults. He tells them, that the incestuous person's sin, had not so wholly grieved him, as if they were all offenders with him; for since he had proof of their obedience in their excommuni∣cating of him, he did sorrow but in part, only for his sake who was guilty, not for them all, they having cleared themselves, that they were no upholders or main∣tainers of him in his sin. And that it might appear that his former severity pro∣c••eded not from any other principle then love, and a desire of good to the Church of Corinth, he declares, that the censure and chastizement inflicted on this in∣cestuous person by the authority of many (that is, the Governours of the Church, the Church it self consenting) seeing he had manifested his repentance, was sufficient. And sherefore he adviseth, that he be received into favour again, be∣cause they were bound to f••rgive and comfort him now, as well as they were bound to excommunicate him before; and this they ought the rather to do, lest if they should not, he sh••uld be swallowed up of over-much sorrow. Where∣fore he exhorts them, to confirm their love towards him, by shewing, that by excommunicating him they did not intend to destroy him, but to save him, by bringing him to repentance. And for this end he had now written to them, to see whether they would be as obedient to his directions and appointments, in ab∣solving of penitents, as in afflicting Church-censures on offendors. He tells them, that whom they were willing to forgive and restore from excommunication (being satisfied of their repentance), he was willing also to forgive, as one present in spirit with them, see 1 Cor. 5. And if in the beginning of the Church, before the orderly go∣vernment of it was setled, he alone had received some repenting sinners to mercy; he d d it, not out ••f ambition, but with regard to them, to give them an exam∣ple of shewing lenity as well as severity; and with respect to the person of Christ, that he might keep people stedfast in the Faith of Christ; and that S••tan might not get an advantage against any of them; who sometimes by too great slackness of Ecclesiastical discipline s••eks to lull sinners asleep, and sometimes by too great seve∣rity endeavours to drive them to despair. From Ver. 1. to 12.

3dly. He shews, he was so far from wanting any true affection to them, that when he came to Troas* 1.219, though a door(a) 1.220 was opened to him by the Lord for the preaching of the Gospel in that place, yet he had no rest in his spirit because he found not Titus there, to inform him of their state; and in pursuit of him he left that City, and went into Macedonia, in hope that he might find him there, and having met with him he understood by him the happy success of his former Epistle, and that caused him to bless God exceedingly, who had hitherto so graciously prospered him in his ministry, and had given him and his fellow-Apo∣stles such a victory and conquest in every place, (where they came to preach the word) by the conversion of so many, and had spread the sweet odour or savour of the Gospel by their preaching up and down in the world. And (says he) we spread this sweet savour of Christ, (to the honour and glory of God), both among such as are thereby brought to repent and believe, and among such as re∣main impenitent and unbelievers. To the one, the Gospel is the most comfortable vital savour that ever came to them, and a ministry of life* 1.221, and the power of God unto their Salvation; but to the other, by accident, 'tis a savour of death(b) 1.222 and aggravates their condemnation. And the preaching of this glorious Gospel, he shews, is a weighty imployment, and no man is sufficient of himself for it. Lastly, he declares, that he was no corrupter of the Word, as many false Teachers were, who mixed their own

passi••ns of pride or covetousness with the true Doctrine they preached; but he preach∣ed it out of uprightness and sincerity, as one taught of God, and who eyed God in what he did, and was acted by the power, and guided by the Spirit of Christ. From Ver. 12. to the end.

[Chap. 3] 4ly. He shews it was not requisite he should go about to commend the fidelity of his ministry, especially to them, considering they had been converted by it; and therefore he needed not Letters commendatory to them (or from them to others) such as the false Teachers possibly strove to commend themselves by; for they themselves were his(a) 1.223 Epistle of commendation, given as it were by God to him, affording him a clear Testimony of the soundness of his Doctrine, and the efficaciousness of his Ministry, by their conversion; which Testimony being written in their hearts(b) 1.224, and openly appearing in their Christian conversation, was legible to other Churches, and accordingly acknowledged by them: yet he would not say, they were so much his Epistle, as the Epistle of Christ, Christ himself having writ∣ten his Will and Law on their hearts, by the operation of the Holy Ghost, after a more excellent manner than any thing was wont to be written with Ink upon Paper; and he and Timothy were only the Pen or Instruments of the Spirit in this writing(c) 1.225. And they had still a great confidence of being further instrumental in this way, and of the acceptance of their endeavours with God, through Christ enabling of them. Not that they were able by any natural wisdom of their own, to think or contrive any thing that was fit to convert the hearts of men; but their sufficiency was Gods assistance, who had made them fit or meet to be Ministers of the New Testament, which is ac∣companied with the efficacious operation of the Spirit, and not of the Old Testa∣ment which literally declared what was to be done, but gave no spiritual ability for the doing and performing of it. For the Old Testament, or old dispensa∣tion of the Covenant of Grace (call'd here the Letter), though it shaddow'd out the way to life, yet conferred not on faln man any power to perform what is required thereunto, but convinced him of sin, and consequently that he was wor∣thy of death(d) 1.226, which is threatned to transgressors. But the New Testament, or G••spel, doth not only clearly shew the way to life and salvation by Faith in Christ Je∣sus, but is also accompanied with the power of the Holy Ghost, whereby that Faith is wrought, and whereby the Soul is raised up, and quickened from the death of sin. Now if the Old Testament which was a ministration of death, and was written in Letters, and engraven in Stones, (as to some part of it, to wit, the Ten Commandments), was so glo∣rious, as was signified by the splendor of Moses's face, which the Children of Israel could not stedfastly behold when he came down from the Mount* 1.227; which Ministration was yet to be done away, (as far forth as it was opposite to the Gospel-dispensation* 1.228): How much more glorious is the Ministration of the New Testament, which is accompanied with the quickning Spirit of God? If the Ministration of Condemnation were glorious, how much shall the Ministra∣tion of Righteousness and Justification excell in glory? So that the former, though in it self glorious, yet when compared with the latter, hath, as it were, no glory; it is so far out-shin'd by it: and if that Admini∣stration which was to be abolished was glorious, surely that which is to continue is much more glorious. From hence he infers, that seeing himself and the other Apostles had such hope that their Ministry should be accepted and owned by God, they used the greater boldness in publishing the Gospel; and did not imitate Mo∣ses, who veiled his face, which was a sign of the obscurity of the Legal Admi∣nistration, and of the blindness of the Jews, who could not see the end and

scope of that which was to be abolished, but generally rested in the outward letter(e) 1.229, and apprehended not the mysteries hid under those shaddows, and to this day, the veil remained upon their hearts untaken away, in the reading of the Old Testament. But in the New Testament, by the clear Doctrine of Christ, this cov••ring or v••il is done away. Nevertheless, when their hearts shall be turned to the Lord, and shall own Christ, then the veil shall be done away as to them also, and they shall clearly see and understand what is now hid from them. For Christ is that quickning Spirit who takes away the veil and pow∣erfully changes the heart; and where his Spirit powerfully works, there is liberty and freedom from the yoke of the legal Administration, and from slavery to sin. And as Moses when he went to appear before the Lord put away the covering from his face, and by his converse with God his face became more and more shining and glorious, so (says he) all we who have received the Spirit of the Lord, do with open face, without any veil or covering, clearly behold the glorious Attributes of God, and the glorious manifestations of his grace, mercy, and wisdom shining in the face of Jesus Christ, (as in a mirror or glass), and thereby are trans∣formed into his Image, and are made like to him in the glory of holiness and grace, growing from one glorious measure and degree of it to another, through the operation of his Holy Spirit. From Ver. 1. to the end.

5ly. He professes diligence and faithfulness in preaching this glorious Gospel, [Chap. 4] (which was a ministry not of the letter and of death, but of the spirit and life); and that, notwithstanding all his troubles, he fainted not, nor was dis∣couraged. He declares that he had renounced ambition and covetousness (which some secretly allowed themselves in), and that he did not was walk craftily, nor handle the word of God(a) 1.230 deceitfully, so as to accommodate it to the corrupt humors and dispositions of men; but he preached the truth sincerely, and endeavour'd to approve himself to the Consciences of all those, who would judg understandingly and uprightly. He tells them, If the Gospel so clearly preached, be not understood by many worldly wise men, that is no argument of the obscurity of it; but of the incredulity of the hearers, who are blinded by the Devil, whom the world generally serves, and who (by the just judgment of God) hath got such a dominion over multitudes, that they serve him as their God(b) 1.231; and by him it is that they are so blinded, that the light of the glorious Gospel of Christ cannot shine into their hearts, wherein is manifested the Majesty of Christs person, and the soveraign Excellency of his benefits, and that he is the Image of God, the Eter∣nal Word and Wisdom of the Father, by whom the Glory, Wisdom, Righteousness, Grace, and Power of the Father is revealed to us, and presented before us. He further manifests his fidelity, by shewing them, he sought to advance the glory of Christ in his preach∣ing, and not himself, acknowledging himself a servant to Christ, and to his people for the promoting of Christs interest in them. For he humbly acknowledges, that God, who at first by his omnipotent word produced light out of darkness, by no less efficacy and power brought him (a lost sinner) out of the darkness of Pha∣risaism and sin, and shined into his heart with his glorious light, to the intent that he should communicate and impart this divine light of the knowledg of God, which shineth in the face or person of Jesus Christ, unto others. 'Tis true, the glory of God shon once in the face of Moses, but that was covered and veiled: But it shines much more gloriously now in the face of Christ, and is not covered to us. As a man sees the Fathers countenance in the face of his Son; so God represents himself most lively, sweetly, and savingly in Jesus Christ, But he tells them, that himself and his fellow-Apostles, (who were intrusted with this rich treasure of the Gospel) were but earthen Vessels, frail and contemptible, and exposed to

many sufferings, that the success of the Gospel preached by them, might be impu∣ted to Christ alone, and not to them. From Ver. 1. to 8.

6ly. He shews, they had no reason to be offended at his sufferings, nor to object, that if he had preach••d the Gospel sincerely, God would not have permitted him to be so persecuted and afflicted. He tells them, all his afflictions were so moderated, and himself so upheld by God, that he sunk not under the burden of them. We are trou∣bled (says he) on every side, but are not brought into such streights as to be overwhelmed; perplexed(b) 1.232 sometimes, and doubtful what to do in great dangers, but not brought so low as utterly to despair of help; persecuted by men, but not forsaken of God; cast down indeed, but not utterly de∣stroyed; so that in our sufferings we represent the death and passion of Christ Jesus; and are in continual danger of death for Christs sake, that it may appear we are supported by the quickning power of the Spirit ••f Christ under all these afflictions; so that death is wrought(c) 1.233 in us, that is, the preaching of the Gospel exposeth us to the dangers of death, and yet our ministry bringeth eternal life to you: we dye, that is, are expos••d to death, that you may live eternally in happiness. And we having the same spirit of Faith which was in holy David when he wrote the 116 Psalm, where at v. 10, he saith, Because I believed therefore I spake, I was sore afflicted, &c. As he (I say) be∣ing in many troubles believed, and testified his confidence in God for deliverance, so likewise do we, being assured that he(d) 1.234 that raised Christ from the dead, will raise us up also by Christ, and will present us glorious together with you, if ye believe. All these things, says he, viz. the dangers we have been in, and the deliverances God hath afforded to us, they all tend to your advantage, and to the confirming of your Faith, and the encreasing of your thankfulness, that so the benefit having abounded, and the mercy of God having extended it self to ma∣ny persons, by the thanksgiving of many for it, more glory may red••und to God. And for this cause (says the Apostle) we faint not, nor are slack and sluggish in our work. For though these Bodies of ours be attenuated and weak∣ned by so many afflictions, yet our inward man, our minds and Souls grow more strong and vigorous. For our transitory light afflictions (to speak of them com∣paratively), are so accepted by God, that they work(e) 1.235 for us, (not for any merit in them, but through Gods free grace and mercy, and Christs merits), a most excellent eternal weight of glory, we having our minds intent by Faith, not on things visible and temporal, but on things invisible and eternal. From Ver. 8. to the end.

[Chap. 5] 7ly. Having mentioned this eternal glory, he proceeds to describe it, testifying his assurance that after this mortal body of his, which is but an earthly taber∣nacle shall be broken down, his Soul shall(a) 1.236 have a build∣ing made by God, that is, an immortal glorious body (see 1 Cor. 15.44, 46.) divinely made and fitted for Hea∣ven, and the fruitions and employments of that glorious place. He shews, that while he is in this mortal body he groans by reason of his daily troubles, desiring earnestly to be clothed with that glorious Body(b) 1.237. This he speaks upon supposition(c) 1.238 that he be found cloathed with his mortal body, that is, alive at Christs Second Coming, and not naked, that is, unclothed of it by death. For he tells them, that himself and many other Saints, being burdened with sin and many other evils in this life, desire (if it so pleased God) that they might put on this blessed immortality

without a dissolution(d) 1.239, as it will happen to the Chil∣dren of God that are found alive at Christs Second Coming, that so this mortal life may be exchanged, yea swallowed up by that which is life indeed. And that he might give them further assurance of this future happin••ss, he tells them, G••d had prepared them to be capable of this hea∣venly glory in their Souls, and of this blissful immorta∣lity in their Bodies, by working a work of grace in their hearts, and by giving them his Holy Spirit(e) 1.240 as an earnest and pledg to assure them thereof. Therefore they b••re up with courage under all afflictions, and could look death it self cheerfully in the face, as kn••wing that that will bring them home to God, from whom th••se earthly Bodies keep them as strangers at a distance(f) 1.241. For here (says he) we live by Faith only, and cannot attain to sight and fruition till we come to Heaven. And hence it is, that we bear up with so much courage against the fear of death, being willing rather to go out of this Bo∣dy, and dye, that by this means we may come to our home, to enjoy the blissfull presence of God in Heaven, than to continue in the Body and be deprived of that happiness. So that all our ambition and design is this, that whether we continue in this mortal Body, or go out of it; whether we live or dye, we may be accepted of God, and may come at last to enjoy his blessed presence in Heaven. For we with full assurance expect a day of Judgment, at which all must appear, and at which every one shall receive according to their works(g) 1.242. And knowing the terribleness of that judgment, we do the more earnestly perswade men to come in to Christ, and to live as those that must be thus judged. But whether they would be perswaded or no, he tells them, the sincerity of his intention was manifested to God, and he hoped to their Consciences also. He shews, he speaks not these things to commend himself to them, but to furnish them how to answer the Ca∣lumnies that false Teachers brought against him, who gloried much outwardly, ••ut knew in their hearts and Consciences they had little reason so to do. And if I seem mad, says he, in thus comm••nding my ministry and sincerity unto you, I aim at G••ds glory therein, (that the Gospel may not be undervalued), and not to arrogate to my self any thing. And on the other side, if I write and speak only that which you must needs account sober, it is for your good and edification. For the love of Christ constrains me to be faithful to him, and to refer all to his honour and praise, seeing he so loved us, as to lay down his life for us, when we were all dead in respect of the desert of our sins, and the claim of divine justice: And he hath done it, that all that are deliver'd from deserved perdition; through faith in his blood, should not live to themselves, but to the honour and praise of their Redeemer. And for his own part, he professes, he was so highly affected with this great redemption wrought by Christ, that he could not value any man, or esteem him happy, meerly for the outward advantages of this world, viz. for his wisdom, riches, learning, &c. except he had a share in this Redemption. And if he himself formerly hath had carnal and earthly thoughts and hopes of Christ (as m••ny of the other Jews had) expecting that he should begin an earthly temporal Kingdom among them, wherein they should enjoy all outward prosperity, yet now he should know him so no more, but put off all such carnal imaginations of his Kingdom. For his Kingdom (he tells them) was of another nature, and whosoever is in him, (not externally only, by outward profes∣sion, but is really inserted and implanted into him by Faith, and made a member of that mystical body whereof he is the head), is renewed by his Spirit, and receives life, influence, and direction from him, and is thereby effectually chang'd, and made

a new creature, as to his principles, affections, and practises. And he shews, that all these things that concern the new creature, or the renovation of man, depend on G d as the Author of them, who of his free grace reconciles sinners to himself, by the death of his Son, and hath committed to them, his Apostles, the ministry of reconciliation, giving them commission to declare, that God was in and through the merits and intercession of his Son, ready to be reconciled to all those, both among Jews and Gentiles, that truly believe in him; and upon their Faith in him, he did actually pardon them, not imputing their trespasses to them. And he had intrusted them, his Apostles, to publish the same in his name. And ac∣cordingly, as Ambassadors for Christ, and as sent from God on this great Message, they most affectionately besought sinners to accept of the reconciliation offered by God in and through Christ Jesus; who being an innocent, pure, and sinless person, God sent into the world to offer up himself a Sacrifice for our sins [Lev. 7.2.], that we by Faith resting on him, might be made fully righteous, with such a righteousness as God approves, and accepts, and for which he is pleased to justifie us. From Ver. 1. to the end.

* 1.243Having dispatched the Apologetical, or Excusatory part of his Epistle, he comes now to the Hortatory part of it; wherein we may take notice of these particulars.

[Chap. 6] 1. He exhorts the Corinthians, not to receive in vain the Doctrine of Grace and Reconciliation, which was offered to them by him, as an Ambassador of Christ, and a co-worker with him, this being the very season and time wherein God did open the treasures of his mercy and bounty to poor sinners. So that he might ac∣commodate that which was promised to the Prophet Isaiah, ch. 49. v. 8. to this present time, In an acceptable time have I heard thee, and in a day of sal∣vation have I helped thee,(a) 1.244: Which words, though in the first sense they were a Promise to Isaiah, that God would bless his ministry to that people, (which he had prayed for); yet in a more sublime sense, they may intimate, that in the times of the G••spel, God would, upon the intercession of his Son, work effectually upon the hearts of sinners by the preaching of his word. And that this exhortation may be the more effectual, he shews, how he and his fellow-Apostles had laboured to avoid all occasions of giving any just offence, approving themselves faithful Ministers of Christ (so that their ministry could not justly be blamed), by a patient suffering of several sorts of evils, by the exercise of purity, and the study(b) 1.245 of the holy Scriptures, by long∣suffering, and kindness, and love unfeigned, by the exer∣cise of the gifts of the Spirit, and clearly preaching the truth of God, being accompanied therein with the power of God enabling them to work miracles, and to convince the obstinate, and having on the armour of Righteousness for the right(c) 1.246 hand, and for the left; that is, being furnished with weapons offensive, and defensive, against all assaults and temp∣tations, either of a prosp••rous or adverse condition. And this, whether they were honour'd or despised, well report∣ed of or reproached, though counted deceivers when they were most faithful, and while by some doubted of, whether they were the sincere Servants of Christ, or no, though by others owned and acknowledged; while by reason of the greatness and multitude of their afflictions they seem daily dying, yet by the special favour and protection of God are still preserved. They seemed sad indeed sometimes under the evils that oppressed them, but yet rejoiced in spirit, and had the inward testimony of their Conscience, and the comforts of the Holy Ghost to support them: They were poor in respect of worldly things, yet enriched many with spiritual riches. They had in a manner nothing, yet were so well provided for by the special pro∣vidence

of God, that they wanted nothing needful or necessary for them, and were as well contented as if they were Masters of all things. From Ver. 1. to 11.

2. He declares his great love towards them, and exhorts them, to shew the like again towards him. He tells them, he used freedom and largeness in speak∣ing to them, his mouth was opened, and his heart enlarged towards them, and they had a large place in his affections; but he doubted whether he had so large a place in theirs: he feared they were straitned in love and affection towards him: and yet in way of recompence, it was no more than just and fit, they should, like good Children, answer the affections of their spiritual Father. From Ver. 11. to 14.

3ly. He exhorts them to avoid all intimate fellowship(d) 1.247 in marriages, or otherwise, with infidels and ido∣laters, whereby they might he brought into communion with their idolatry, or other sins, there being no more agree∣ment between a Believer and an Infidel, than between light and darkness, between Christ and Belial. For they that believe in Christ are the Temple of the living God, as he proves, partly out of Lev. 26.11, 12. partly out of Ezek. 37.26, 27. There∣fore with the words of the Prophet Isaiah, ch. 52. v. 11. he exhorts them to abstain, as much as they could, from the Society of Idolaters, and not to touch the unclean thing, that is, not to join with them in their sinful actions; and then God promises to receive them, and own them for his Sons, and Daughters as it is Jer. 31.1, 9. From Ver. 14. to the end.

And having such precious promises, he exhorts them to abstain not only from [Chap. 7] idolatry, but from all pollution both of flesh and Spirit, and to endeavour to per∣fect holiness in the fear of God. Ver. 1.

4ly. He exhorts them to receive him, their Apostle, into the bos••m of their love, seeing he had not given them any cause of distaste, either by wronging any of them in their reputation, or corrupting any of them in their judgments, or defrauding any of them in their estates. And these things he spake for his own vindication, not to reproach them: for he had such an affection for them, that he could be content (if God saw it good) even to live and dye with them. And though he spake freely of their faults to themselves, yet he gloried of them to others, and was exceedingly comforted in the midst of all his afflictions, by the report he heard of their repentance. He shews, that when he was come from Ephesus into Macedonia, [Act. 20.1.* 1.248], though he met with great opposi∣tions from some there, yet the fears he had concerning them were very trouble∣som to him. But he was exceedingly comforted by the coming of Titus; and it was not his bare presence that was so much a comfort to him, as the news that he brought, (with which he himself was also much comforted), viz. the news of their earnest desire to see him, their mourning for the sins he had in his former Epistle charged them with, and their zeal to defend him against his Calum∣niators, the false Teachers. And though in his former Epistle he had writ∣ten something sharply to them, by reason of their many enormities, yet he did not now repent of it, though 'tis true he was once sorry he had done it, lest such as were innocent among them should think themselves struck-at, in those his repre∣hensions. But though that Epistle did for a while grieve them, yet now he was glad he had written it, not meerly because he had grieved them, but because it had brought them to a Godly sorrow, for the evils that were among them, so that they received no damage at all, but much advantage thereby. For a right sense and sorrow for sin, wrought by the Spirit of God, worketh true repentance and reformation never to be repented of; whereas worldly sorrows, occasion'd only by

disgraces, or worldly losses or crosses, usually encreases sin and misery, and work∣eth diseases and death. Now that their sorrow was from God, he assures him∣self by the excellent fruits and effects of it. 1. Their carefulness to amend what was amiss. 2. Their clearing themselves, that they did not approve the fact of the incestuous person. 3. Their indignation against that sin, and their own neg∣lect of censuring of him. 4. Their fear of divine vengeance if they persisted in that neglect. 5. Their d••sire of taking away the scandal, and satisfying all good men by proceeding against him. 6. Their zeal to execute what the Apostle had commanded for the removing this scandal, and this evil from among them. 7. The revenge which they exercised upon the incestuous person by excommunicating him; by all which, they declared their repentance to be sincere, and that they did not at all approve of that miscarriage, but were clear from it. Wherefore he tells them, that he wrote n••t to them▪ only, or chiefly, that the incestuous person might be punished, and satisfaction made to his Father, whose Wife he had ta∣ken unto himself* 1.249, but that the singular care he had of the welfare of their Church, to remove sin and scandal, might be manifested unto them. Further, he shews them, that he was much comforted for the comfort they had received in the course they had taken with the incestuous person, and the more also for their kind reception of Titus, whose spirit was much revived and refreshed by them. And as all things that he himself had spoken to them they found to be true, so all the good he had spoken of them to Titus, he by experience found to be true also. He tells them, that Titus's affection was much towards them, remembring with what ready obedience and humility they received him, as an Evangelist, and a more than ordinary Servant of God sent unto them. Lastly, he acquaints them that he much rejoiced, that from his own experience of them, he might confi∣dently promise himself, and others, all good from them. From Ver. 2. to the end.

5. He exhorts them now, to a liberal contribution to the poor Saints of [Chap. 8] Judea, using several arguments to perswade to it. 1. From the example of the Macedonians, into whose hearts God had put that excellent gift and grace of Charity; of whom he boasts, as those who had great joy and peace(a) 1.250 in their Consciences, even then when they were exercised with great outward afflictions, and who gave liberaly and bountifully, even in their deep pover∣ty(b) 1.251; yea, gave beyond their ability. He shews, how instead of being intreated by him, they earnestly desired him to receive their Charity and Collection, and that he with others would take upon him to dispense their alms; so that they did more than he could hope or expect(c) 1.252, giving them∣selves first to God, and afterwards committing themselves to him, and his Apostolical care, to be guided and g••vern∣ed by him according to the will of God▪ 2. Because he had desir'd Titus to go to them, and as he had begun to stir them up to this duty, and to exercise this grace at his first coming to them; so he would further pro∣mote and finish it. 3. Because they abounded in other graces and gifts, viz. in faith, in ability to instruct others, in knowledg, in care of the salvation of their Brethren, and in love towards himself, their Apostle; therefore they ought to a∣bound in this grace also. 4. Because hereby they would testifie the sincerity of their love to the Saints; which he mentioned not to them, as commanding them, but as moving them thereto, even by the example of the Macedonians. 5. Be∣cause Christ (who was Lord of all) emptied himself (Phil. 2.5.), that they, and all others that believe in him, might be enriched with his spiritual and hea∣venly blessings; therefore for his sake it was fit they should be ready to distribute. 6. It was expedient for them, in respect of their reputation and the future reward they might expect, that this good work which they had begun a year ago(d) 1.253 (and that with great forwardness and readiness of mind) should be carried on; yet according to their ability, and the proportion of their estates: for God values

not so much the quantity of the gift, as the good will and cheerful mind of the giver. He tells them, it was not his intent to overburden or impoverish them, to ease others, but that things equal and just should be done; that you (says he) supplying the present poverty of the Christians in Judea out of your fulness; if you should hereafter want, and they be full, they should by a just retribution sup∣ply your wants. As in the collection of Manna [Exod. 16.], God commanded that they which gathered more, than the prescribed measure, (which was an Omer for every single person) should give to him, who had gathered less; so God would have it, that they that have great riches should impart of their abundance, to them who are in want. 7. He further excites them to this duty because several faithful Brethren were stirred up by God, and sent by him, not only to promote this collection, but also to carry it to the poor Saints in Judea; and he hopes they will not frustrate the expectation of such worthy persons; the first of whom was Titus, who took upon him to exhort and move them hereunto, and being very diligent, willingly travelled unto them. The other is supposed to be Barnabas, who was highly prais'd in all the Churches, for his excellent gift in preaching the Gos∣pel; and was by the Churches suffrage made Pauls Companion, and sent with the same diaconary charge, which was administred by Paul, for the glory of God, and their encouragement (c). And he shews,(d) 1.254 why he joined to himself persons of so great integrity in this charge and ministry, lest evil-minded men should suspect him of dishonesty, if he alone should manage that business of receiving and distri∣buting so great contributions as were m••de by the Churches. And he tells them, he must provide for a good reputation before men, as well as labour for a good Conscience before God. He mentions a third whom he sent with Titus and Bar∣nabas (whether Luke, or Apollos, or another is uncertain) whom he often had found faithful, and now very ready to come unto them, upon the special confidence(e) 1.255 he hath of their goodness and liberality. And as for the persons that are intrusted in this business, he shews, they are such as they may have confidence in. As for Titus, he was his Companion and fellow labourer in strengthning and con∣firming them in the Faith, and correcting things amiss among them. And for the other Brethren, he tells them, they are the Messengers of the Churches, sent to gather this contribution, and persons in wh••m the grace of Christ eminently shines, and such by whom the honour of Christ is singularly promoted. Wherefore he desires them to shew unto them, and so consequently to all the Churches whose Messengers they were, a proof of their love; and so they would manifest that his boasting of them hath not been without reason. From Ver. 1. to the end.

Having thus assured them concerning the integrity of the Messengers, he pro∣ceeds [Chap. 9] to speak of the Contribution, for the promoting of which, he says he need not write further unto them; for he knew their forwardness therein, and had boasted to the Macedonians, that the Christians of Achaia (of which Corinth was the chief City) had made a preparation to supply the poor Saints of Judea, a year ago; and their zeal therein, had provoked many to the like forwardness. However he had sent these Brethren that they might find true what he had boasted of them; and th••t (as he said before) they might be ready at his coming, and not surprized, having this warning given them before hand. For otherwise when he came with some of Macedonia accompanying him, if they should not have their supplies ready, it would tend to his and their disgrace. Therefore he sent these Brethren to them before hand, to exhort them to get their collections ready before he came, that so their beneficence may appear to be their own free bounty, and not a collection difficultly extorted from them(a) 1.256, as from covetous men, who give grudgingly and unwillingly. From Ver. 1. to 6.

In the next place he exhorts them, to give liberally and freely, because the re∣ward will be proportion'd to their freeness therein; and to give chearfully, and

willingly (every one as he is prompted by his own heart, for God loveth a chear∣ful giver. And lest they should fear their Charity might bring themselves to wants and straights, he shews, that God is able (and having promised it, th••y may expect it) to make them the richer for their liberality, so that what they give shall return to them with usury and increase(c) 1.257. As 'tis said of the liberal Almsgiver, Psal. 112.9. that, He shall evermore continue to shew himself righteous(d) 1.258, that is, bountiful, and shall have enough all the days of his life wherewith to exercise his liberality: so far shall he be from wanting. And as God blesseth the increase of the Earth so largely, that it sufficeth for the nourishment of men, and for seed to sow again; so he prays, that G••d would supply all their pr••sent wants, and also grant them such pl••nty and ability, that they may be liberal still towards others, and that he would incre••se and multiply to them the rewards and fruits of their righteousness and mercy. That being thus inriched by the good∣ness of God, and abounding unto all b••untifulness(e) 1.259, many prayers may be rendred to God by those, to whom he and his Collegues should distribute their Alms. For he tells them, what he and they had undertaken, (viz. the distribution of their collecti••n) would not only supply the necessities of the Saints, but occasion abundant thanksgivings unto God; and so be, not only an act of charity in the Givers, but an occasion of piety also in the Receivers. And this their liberality would be a pro••f that they did truly subject themselves to the Gospel of Christ (which injoins Charity and Almsgiving) and would occasion many to glorifie God for it, and for their readiness in communicating unto them, and unto others that are in want, as occasion required. And lastly, they will en∣de••v••ur to be thankful to them as they are able, by their hearty prayers to God for them, and by their longing after and earnestly desiring their welfare, rejoicing exceedingly for that great measure of grace God had bestowed on them. He con∣concludes this whole matter with thanksgiving unto God for that great gift of Charity he had bestowed on them, which inclined their hearts, in so liberal a manner, to relieve the necessities of the Saints (which gift he cannot sufficiently commend) whereby much glory redounds to God, and much honour to the Christian profession. From Ver. 6. to the end.

* 1.260He comes now to the third part of his Epistle; wherein,

[Chap. 10] 1. He vindicates his authority from the contempt cast upon it by false Teachers, his speech contemptible, but when absent, bold and severe. He therefore be∣seeches them by the gentleness and meekness of Christ (whom he was not asham'd to imitate) not to interpret this his behaviour among them otherwise than they ought. He tells them, he desires and wishes that when he comes he may not be forced to use his power with that boldness, which he thought to use against some of them, who accused him of a weak carriage and behaviour in his Apostleship, as either fearing or flattering men, and so walking carnally, and being too mild on one of those grounds. For though he was not free from humane infirmities and weaknesses, yet he did not exercise his Apostleship in a weak manner, or by weak weapons. For the weapons he used were spiritual, viz. Christian fortitude, zeal, freedom in speaking the truth of God, and courage in administring the censures of the Church, which had a divine force upon the Conscience, to throw down the strong holds of carnal wisdom, and the corrupt reasonings and proud conceits, by which corrupt m••n think to defend themselves, either in their errors or vices, against the Gospel, having in readiness that which serv••s to re∣venge all disobedience upon the refractory, (viz. excommunication), which he was resolved to make use of against such persons, when the Corinthians, (to wit,

the greater part of them) shall have made good their obedience, and reduced them∣selves to good order again *, having been seduced by these false Teachers. He tells them, they ought not to judg of him, or of the power of his Apostleship and Ministry, by his external humble and mild behaviour among them, which seemed to some of them so vile. He shews, that he may (and that justly) be compa∣red with any of those that emulate him. For by all those arguments, by which any of them can prove he is a Disciple of Christs, he may conclude the same of him also. Nay if he should pretend to some more authority from Christ (being an Apostle) than hath been given to others, (and that for the advantage and not the hurt of any), he might make it good. And that his Epistles may not seem only Bug-bears (as his Calumniators affirm'd, saying, that his Letters were indeed severe and authoritative, but his personal presence weak, and his speech contemptible), he tells them, that such as his Letters and Words are when he is absent, such shall his performances be when he shall be present among them. From Ver. 1. to 12.

2ly. In the next place, he refells the vain brags of the false Apostles; who ar∣rogated to themselves the things they never did. He tells them, (Ironically), he will not compare himself with those Boast••rs, that so highly magnified them∣selves, and took so much upon them; yet he suggests, how foolish they were in judging of themselves by their own s••lf-conceit, and the opinion that such as were like them had of them, without looking upon others, to whom the Lord had im∣parted greater gifts and power, such as were the Apostles. But whatever they did, he s••ys, he will not b••ast of things without the bounds which God hath mea∣sured to him, as if he had converted those whom he did not convert; or as if he had authority over those, that are not within those bounds; but would contain him∣self within the measure, line, and bounds assigned him by God, which certainly reached unto the Corinthians. For though the Apostles had commission to preach unto all Nations, yet they betook themselves unto several parts, and were care∣ful not to interrupt or hinder one another, nor to enter upon one anothers labours; but the false Apostles ranged where they listed, and arrogated to themselves the conversion of those, where the true Apostles had before planted the Faith. He shews, by extending his inspection and authority to them, he did not over-extend it, or go beyond his line, as they do, who intrude into, and boast of other m••ns labours; for he had advanced as far as to them in the preaching of the Gospel, and had first planted the Faith among them. He tells them, he would not pretend any Title to those whom others have converted, (as was the manner of his Emu∣l••t••rs), but yet he hoped, that when the Corinthians shall be more strength••ned in the Faith, they will deal with their Neighbours to entertain the Gospel, and to be willing to hear him preach it to them, and so the borders of his ministry (through them) shall be more abundantly inlarged, and that according to the rule of his calling, to whom the Apostleship of the Gentiles was committed. And so he shall preach the Gospel beyond Achaia, without entring on those parts where the Gospel had been formerly preached by others, or arrogating to himself what they had done. But that he may not seem to glory in himself, or in the gifts of God as his own, he shews, that no man ought to attribute or refer any thing he h••th to himself, but to acknowledg all his Talents to come from God, and to ascribe the success of all his gifts and endeavours entirely unto Him. For no m••n is approved because he conceits well of himself, or commends himself; but he that approves his heart and ways to God, and seeks his glory, He is accepted, accounted of, and approved by Him. From Ver. 12. to the end.

3ly. That he may further vindicate himself and his Apostleship from the con∣tempt [Chap. 11] of those who preferred the false Apostles before him; he desires the Co∣rinthians to bear with him a little in his just and necessary self-commendation, which he acknowledges had a shew of folly in it. He tells them, the reason that mov'd him to it, was his holy jealousie for them. For he had by the preaching of the

Gospel brought them to believe in Christ, and so betrothed them to him. And the Contract being made in this life, and the Marriage to be celebrated at the last day, [R••v. 19 7.], he desir'd he might as a faithful Paranymph present them then a pure and chast Virgin, a spotless Church to Christ. But he feared lest as Eve w••s seduced by the subtilty of the Devil, so their minds should be cor∣rupted by false Apostles, and seduced from the pure Doctrine of the Gospel, and drawn to admit of human mixtures, and Jewish antiquated observances. He tells them, that if any of th••se false Teachers could acquaint them with another Saviour then he had preached, or bestow on them more excellent gifts of the Spi∣rit, than they (by his ministry) had received, or could preach another Gospel, (which was of God), they might well b••ar with them in their boasting. But that being imp••ssible, they might well bear with him in his modest gl••rying, by whose preaching they had been brought to the kn••wledg of Christ. And he tells them, he w••uld not only compare himself with those D••ceiv••rs, but he thought he might justly compare himself with the most eminent of the true Apostles, [••ven P••ter, J••m s, and John, Gal. 2 6.]. And th••u••h he was held to be rude in speech, by those proud Boasters of their Eloquence; yet n••ne could im••gine him to be so in knowledg or skill in the mysteries of Salvation, which was sufficiently known to the Corinthians themselves, as were also his other gifts. From Ver. 1. to 7.

4ly. He shews them, that it ought not to be esteemed a fault in him, that he so much tendred their advantage, and so little his own, as to preach the Gospel gratis and freely to them; and that he humbled himself so low, as to work with his own hands to get his maintenance, (whilst he preach'd unto them), th••t they might be exalted to the high dignity of knowing and believing in Christ. 'Tis true, when he was among them he was sometimes in want, but he troubled none of them, but sometimes wrought with his own hands to get his Bread, [1 Cor. 4.12. & 9.6.], and som••times was supplied by the Macedonian Phi∣lippians, [Phil. 4.15.]. And as he had not been burthensome to them hither∣to, so neither did he intend to be; and he solemnly prof••ss••s that no man shall deprive him of this matter, of boasting in th••se parts. Yet he d••sires them not to think it was want of love to them that made him thus resolve, (for he could appe••l to God as to the sincerity of his love to them), but he did it to cut off occasion from f••lse Apostles, who sought to traduce him; and to demonstrate, that if they gloried that they preached freely and gratis, (as possibly they might, now and then out of cunning do), yet therein they should be found to do no more, nay not so much as he. For these men (he tells them) are deceitful workers, seeming to do the same things that the true Apostles of Christ did as Satan him∣self will pretend sometimes to be like a good Angel, and th••r••f••re 'tis no won∣der if his Ministers imitate him, whose end shall be according to their works From Ver. 7. to 16.

He deprecates again the censure of folly in this his necessitated boasting, and de∣sires them to bear(a) 1.261 with him, and to suffer him a little further to expatiate himself in this matter. He confesses he speaks this, as it were, and in appearance not after the Lord; for the Spirit of God in the Scripture, no where adviseth us to commend our selves, or glory of our gifts, but rather the contrary. He ac∣knowleges, it was unbeseeming him thus to boast, and therefore he did as it were, foolishly to go on in this confident boasting, if they look'd upon the outward thing only, and did not mark the scope and end of it, which was to vindicate him∣self and his ministry from the aspersions of these false Apostles. But se••ing th••y did glory in outward things, he would assume that liberty to himself also And he hoped they would bear with him in it, seeing wise m••n, (so h•• Ironically calls those among them, who were apt to be puft up with a conceit of their own wisdom), do often with pleasure bear with fools; and they, as wise as they were, did bear with far greater faults in his adversaries. For they suffered

themselves to be impos'd upon by these false Teachers, to be tyranniz'd over, to be exhausted, to be contum••liously used, and smitten as it were on the face, that is, upbraided to their very faces, because they had subjected themselves to so mean and weak a person as Paul, an Handicrafts-man. But whatever they thought of him, he assures them, that in whatsoever any of those false Apostles had cause to boast or speak boldly of themselves, he had much more. He was not only equal to them in outward priviledges, (as nobility of Race, &c.), but superior in office, (being more than an ordinary Apostle of Christ), having undergone both from Jews and G••ntiles, m••re sufferings, labours, and dangers of imminent death, than any of the very Twelve Apostles, as he proves by sundry particulars* 1.262, [See ch. 6. v. 5. & ch. 1. v. 9, 10. & ch. 4. v. 11, 12. & 1 Cor. 15.30, 31.]. And besides th••se outward sufferings, a pressing inward care and sol∣licitude for all the Churches lay upon him. If any were we••k and w••vering in Faith, he trembl••d for them, ap∣prehending their danger. If any, through the folly or sin of others, were scandaliz'd, and in danger of falling, he was i••flam'd with a holy zeal to have them set right again. And seeing he was constrain'd b•• his adversaries to glory, he would glory in his sufferings* 1.263 and affl••ctions for the Gospel, Gods strength having been so eminently manifested in his weakness and infirmities; and that he spake true, God was his Wit∣ness. Among other of his afflictions, he would not omit that trouble which he met with at D••mascus in the be∣ginning of his ministry, wh••re he wonderfully escaped the hands of the Jews, being let down in a Basket over the walls of the City, [see Act. 9.24.]. From Ver. 16. to the end.

He comes now to another kind of holy glorying, wherein yet he acknowledges [Chap. 12] it was not expedi••nt for him (in reference t•• himself) to go on, but only in reference to them, namely, for the pr••serving his auth••rity among them, which the f••lse Ap••stl••s sought by all means to diminish. And upon that account, he would declare unto them, the extraordinary visions and revelations which he had from G d; one of which was this; About fourteen years ago, He* 1.264 was rapt up into the Third Heaven, Act. 22.17. (which thing he had kept to himself for so many years, and had not now d••clar••d it, had not the importunity of his adversaries forc'd him to it), and it was doubtful to himself, whether in this visi••n his Soul were abstracted from his body, or whether he were bodily transported and carried to the Third Heaven. But however it was, there he had such r••v lations made to him, as were very wonderful, but he had no commissi••n to declare them to others(d) 1.265. And though he might justly boast of hims••lf, [as thus exalted], in ref••rence to th•• glory of God, yet of himself, [barely con∣sidered]▪ he would not boast nor glory in any thing, but only in his sufferings for Christ. Yet if he had a mind to glory of this revelation, he might do it without va∣nity, it being most cert••inly true; but he would forbear l••st he sh••uld thereby give occasion to any to overvalue him, and to think m••re highly of him, than his common beha∣vi••ur, (viz. his ordin••ry actions and words), gave them reason to do. Yet he would n••t conceal this from them, that after he had th••s•• high revelations, that he might not be too much ex••lted with them, there was given to him a thorn(f) 1.266 in the flesh, a Messenger of Satan to buffet him; for deliverance from which, he earnestly besought

the Lord, and receiv'd this gracious answer, that though God would not suddenly remove this temptation from him, yet he would support him by his grace against it and would manifest his own strength(g) 1.267 in the Ap••stles weakness; and the more he was assaulted, he would con∣fer on him the more power and strength to overcome. He tells them therefore, that he rather chose to glory in his afflictions and crosses, than in his revelations, as by which he had experience of the power and presence of Christ, co∣vering and sheltring of him, and being his safety and pro∣tection. And he was perfectly pleased with his suffer∣ings for Christs sake; for then the strength of Christ did more manifest it self in him; and the heavier his pres∣sures were, the greater were his supports. And when he was weak in himself, he was strong in Christ. From Ver. 1. to 11.

He comes now to excuse his boasting, and to shew, that they compell'd him to it, and might have saved him this labour, by defending him themselves, if they had done as they ought. For he had done and suffered as much as any of the eminentest Apostles, (through the grace of God that assisted him, 1 Cor. 15.10.) though of himself he was nothing, [1 Cor. 3.7.]. He shews, they had ••vident arguments, and plain demonstrations, that he was indeed an Apostle of Christ, both by his patient suffering of afflictions, as also by the mighty deeds and miraculous works he had done among them. And they had as great and illustri∣ous gifts of the Spirit bestowed on them by his ministry, as any other Church whatsoever, either founded by him or any other Apostle. Only they differed from from others in this, that all was done for them gratis(h) 1.268. From Ver. 11. to 14.

He tells them, he now prepared himself a third time to come to them, having been twice crossed in this his design before, [see 1 Cor. 16.5. 2 Cor. 1.15, 16.]; and he intended to do it without putting them to charge; for he coveted not their possessions, but their salvation. And as natural Parents usually lay up for, and give to their Children, and do not take from them; so he desired, as their spiritual Father, to inrich them with spiritual good things, and not to take from them any of their temporals. Nay, he was willing to spend and to be spent for them, though they no way answered his love; and received the false Apostles, his Emula∣tors, and made more of them, than of him their spiritual Father. But (says he) it will be objected by some, that though I was not burthensome to you my self, yet I have cunningly and underhand gotten a great deal from you by my Emissaries. To that he answers, that neither Titus, (whom he desi∣red to go to them), nor any other* 1.269 he had sent among them, did make any kind of gain of them, but behaved themselves just after the same manner he had done, being guided by the same Spirit, and walking in the same steps. From Ver. 14. to 19.

He shews, he did not speak all this, meerly to purge himself•• 〈◊〉〈◊〉 ••••fend his own innocency, but to maintain his Apostol••ck authority, tha•• 〈◊〉〈◊〉 ••••proofs and exhortations might be of more force and effect among them, and so for their good, which he heartily desired, as he solemnly protests(i) 1.270. For he fears, when he comes among them, he shall not find them such as he would, but guilty of many sins, and that will force him to be severe in his censures. He fears he shall find some among them fallen into enormous crimes, and continuing in them without repentance, and that will occasion great-heart grief to him, much humiliation and dejection of mind, and necessitate him to exercise his Apo∣stolick authority among them in censuring of them, From Ver. 19. to the end.

He tells them again, how he was now a third time preparing to come to [Chap. 13] them [see ch. 12. 14.], and if the things amiss among them were not amend∣ed, he would punish the committers of them; and such as were convicted of their crimes by the testimony of two or three witnesses [as the Law injoins, Deut. 19.15] shall be exclud••d from Church-communion. As he told them before, so he tells them now, (as if he were present with them), that in case there be no amendment among them, he will make use of his Apostolick power, (which was very great and extraordinary), by which he inflicted not only spi∣ritual censures, but sometimes also corporal punishments, as appears by the in∣stance of Bar Jesus, whom he smote with blindness, Act. 13.11. And they did tempt him thereunto, in that they required a proof from him, whether Christs power did concur with his ministry and jurisdiction, and whether Christ would ratifie his censures, by his judgments following them. He shews, that Christ had owned him, and manifested his power in his ministry among them, by converting many of them, and bestowing the gifts of his Spirit upon them, and by many signs and miracles, which he enabled him to do in the midst of them and by his exercise of spiritual discipline among them. And as Christ appeared to be a weak and a frail man by being crucified, but was evidenced to be God omnipotent by his rising from the dead; so he tells them, if they look upon him, as in himself, and in respect of the afflictions he hath been exercised with, he may appear a meer weak and ordinary man, and to be weak with Christ, and therein like and conformable to him; but yet they should find, that he would shew a resem∣blance of Christs life and strength [2 Cor. 10.3.], and that the power of Christ liveth in him, and doth manifest it self in him, against impenitent and contuma∣cious sinners. And since they seek a proof of Christs speaking in him, (who first preached the Gospel among them); he bids them look to it, and to examine themselves, whether they be in the Faith, (that is, have a true Faith in them), and whether they be in the state of true Believers, and whether Christ live in them by his Spirit; which they will find to be so, except for the present they are only meer counterfeit unapproved Professors of Christianity. But what∣ever they were, he hoped he should not be found such an one himself, but a faithful Servant of Christ, and a true Apostle. From Ver. 1. to 7.

Drawing now towards a Conclusion, he tells them, that he earnestly prays and de∣sires they may do that which is good and right, and may abstain from all evil. And he prayed thus for them, because he had rather have them good, than having oc∣casion, by punishing their evil manners, to testifie himself an approved and faith∣ful Apostle. For he passeth not for his own credit or reputation, how he be esteemed, so their salvation may be promoted. And if they be innocent, and walk in the truth, they had no reason to fear his authority; for the end of it was to uphold innocency, truth, and righteousness, and only to suppress the con∣trary; and in this sense, the stronger they were, and more vigorous in the acti∣ons

of the spiritual life, and the more they disarm'd him by their innocency and harmless walking, of his Apostolick power to censure the obstinate, the more it pleased him. For he desired nothing more, than that all things might be brought into good order among them, and the members of the Church which had been put out by Church c••nsures might be restored, and s••t right a∣gain(d) 1.271. Therefore he used the more severity in his Letters, that when he came he might not be forced to ex∣ercise his authority with sharpness; for the end of it was principally edification, and not destruction, but only by accident, and in case of willful and final impenitency. From Ver. 7. to 11.

He concludes his Epistle, seriously exhorting them to union(e) 1.272 among them∣selves, to be of good comfort in their sufferings for Christ, and to live in peace, praying, that God who is the Au∣thor and Injoiner of love and peace may be with them, and dwell among them with his favourable presence. He exhorts them, according to the custom of those Eastern Churches; to salute one another with a holy kiss, as a token of unity, sincere love, and honour; and so with his accustomed Salutation, he bids them Farewell. From Ver. 11. to the end.

SECT. XV.

THE Apostle (as it seems) shortly after this, from Mace∣donia comes into Greece, and there stays three months, Act. 20.2, 3. And about this time he seems to have written his first Epistle to Timothy, then at Ephesus, whom he had be∣sought to abide there, for the better ordering, instructing, and establishing of that Church.

Timothy signifies an Honourer of God; and so he proved, both in Doctrine and Conversation, according to the happy omen and presage of his Name. He is supposed to be of Lystra, (a City of Lycaonia in Asia(a) 1.273), for there the Brethren reported well of him. His Father was a Greek, and a Proselyte; his Mother a Jewess, Daughter of Lois, both sincere Believers. They train∣ed him up from a Child in the Holy Scriptures(b) 1.274, so that Paul was perswaded that the like unfeigned Faith dwelt in him as did in his pious Mother and Grandmother. His Father being a Greek, a Gentile-Proselyte, and uncircumcised, Timothy was not circumci∣sed in his infancy after the custom of the Jews, but being come to maturity Paul circumcis'd him(c) 1.275, for the gaining of the Jews, by his ministry. The Apostle made him his Companion in his travels throughout the Churches far and near, whom he most diligently and faithfully served in the work of the Lord, some∣times being left with the Churches newly planted, further to instruct them, sometimes being sent as a Messenger to comfort and establish them. Though he had many bodily infirmities upon him, yet he abounded with many eminent graces and gifts, and in process of time being ordain'd a Minister, with imposition of the hands of the Presbytery, he so approved himself in that office, that he became most affectionately dear to Paul, insomuch that he makes frequent and honourable mention of him, espe∣cially to the Philippians, ch. 2.19, 20. I have no man like mind∣ed, who will naturally care for your state; for all seek their own, not the things which are Jesus Christs. But ye know the proof of him, that as a Son with the Father he hath served with me in the Gospel. And elswhere he dignifies him with excellent titles, calling him his Brother, his beloved Son, and faithful in the Lord, his natural Son in the Faith, his fellow-labourer in the Gospel of Christ, yea he joins Timothy with himself in the inscriptions of divers Epistles to the Churches, that so he might both com∣mend Timothy's worth and authority to the Churches; and also propound him as an exemplary pattern to all faithful Ministers. From Corinth he accompanied Paul into Asia, and when they came to Ephesus, the Apostle besought him to abide. there to instruct that Church; touching which imployment the Apo∣stle now gives him sundry Precepts and Directions through∣out this whole Epistle.

In which Epistle there are three parts.

• * 1.2761. The Preface.
• 2. The Matter or Substance of the Epistle.
• 3. The Conclusion.

[Chap. 1] IN the Preface he asserts his Apostolical authority from the command of God, (whom he stiles our Saviour, because he gives us Salvation by Christ(a) 1.277), and from the c••mmand of Jesus Christ, who is the ground and object of our hope. He directs his Epistle to Timothy, whom he calls his own Son in the Faith, either because he had gained him to the Faith of Christ; or else, because he was his Disciple, and resembled him in Faith, and Doctrine, and holy Conversation, as a Son resembles his Father in face and manners. From Ver. 1, 2.

After the Preface he comes to the Body of the Epistle; wherein, 1. He tells him, that he left him at Ephesus(b) 1.278, to take care that no strange heterod••x Doctrines be broached in that Church, and that Fables* 1.279, and Jewish Genealogies, and praeterscriptural Traditions be not heeded or regarded, which rather occasion perplex disputes, than edifying in true piety towards God, and in the Faith of Christ. Ver. 3, 4.

2ly. Because some false Teachers seem'd to be carried with a perverse zeal to the Law, and mingled Faith and Works in the point of Justification; he shews, that the true end of the Law, and the main scope and drift of it was Love, (viz. to God and our Neighbour), springing from a pure heart, and a ••••••d Conscience, and Faith unfeigned, which some not rightly understanding have been carried aside to vain discourses. And while they affect to be thought learned Tea∣chers, and Expounders of the Law, they betray their own ignorance, not un∣derstanding either what they say, or what they affirm. But here some of his Ad∣versaries might object, that by saying thus, he shewed himself not very well affect∣ed towards the Law. He answers, he did not at all detract from the Law (in reproving those that abused it), but rather commended and taught the right use of it. For he acknowledges, that the Law rightly understood and preached, was very good, and given for, and serves to excellent purposes, if we make use of it as we ought, not seeking to be justified by the observation of it, but to be directed by it in our obedience, as a perfect rule of life; and to be brought by it unto Christ, Gal. 3.24. But yet notwithstanding, they were to know that in respect of its damnatory and terrifying use, (viz. to constrain to obedience for fear of punishment), so it was not given to the righteous(c) 1.280, but to the unrighteous and wicked, to lawless and dis∣orderly persons. It was given to condemn all sins that are against the sound D••ctrine, which is according to, and taught in the Gospel, (wherein the glorious mercy of God is displayed), and to restrain disorderly persons from such crimes: so that the Gospel agrees with the Law, as to the right regulating of mens lives and manners: for the sins forbidden in the Law, are contrary also

to the Gospel. From Vers. 1. to Vers. 12.

3ly Having m••ntion'd the G spel, which was committed to him by Jesus Christ, he takes occasion from thence to assert the Authority of his Apostl••ship against th••se that d••nied it, or by reason of his former course of life, did endeavour to l••ssen it. And, 1. He gives solemn thanks to Christ who committed that gr••at tru••t of preaching the Gospel to him, and enabled him to preach it with suc••••ss, and esteemed him faithful, (giving him grace to be so), and honour'd him with the office of an Apostle, who was before a Blasphemer and a Persecutor, yet n••t∣withstanding mercy was shewed him, because he did it ignorantly through a false zeal, not rightly informed; and the goodness of God (he acknowledges) abound∣ed towards him, in drawing him to believe in Christ, and removing his former unbelief, working in him l ve to Christ and his Gospel, notwithstanding his former opposition against it; which graces of Faith and Love Christ requireth and frameth in the hearts of all his Members by his Spirit, [see 2 Tim. 1.13.], giving them a right knowledg of himself, and the benefits that are obtainable by him. He further declares, that it need not seem incredible that so wonderful mercy and favour was shewed to him, seeing this is most certain and true, that Christ came into the world to manifest his mercy to sinners, yea great sinners, of which number he had reason to reckon himself to be one, because of his persecuting the Church of God [see 1 Cor. 15.9.]. He further shews, that the Lord had set him f••rth for an example and pattern of his long-suffering, mercy, and admirable grace, that sinners to the end of the World, (who shall hear of his wonderful conversion, and the bounty of Christ towards him), may be assured of his readi∣ness to receive sinners, and may, upon their repentance and believing in him, expect the like goodness and kindness from him t••wards themselves. And thus the Ap stle being ravished with a sweet sense of the greatness of Gods mercy to him, concludes this whole matter with a pathetick doxology or thanksgiving. From Ver. 12. to 18.

4ly. He charges Timothy to carry himself couragiously in the ex••cuti••n of his ministry against all discouragements and oppositions whatsoever, encouraging himself by the Prophesies of holy men, that were uttered before of him, n••mely, that he would war a good warfare, (in defence of the Gospel) joining sound Doctrine with a good Conscience, and a good holy life; and so should escape the dread∣ful ruin of those, who falling first into impure courses of life, afterwards fall into foul errors, and depart from the sound Doctrine they before embraced: Such were Alexander and Hymenaeus, [who, it seems, denied the Resurrection, 2 Tim. 2.14. & 18.], whom he had by excommunication delivered up to Satan, to chasten and afflict them, that so they might repent and come to an acknowledgment of their errors, and might take heed for the future of blaspheming or speaking evil of wholsom Doctrine and the truths of God. From Ver. 18. to the end.

5ly. He instructs Timothy concerning publick prayer, shewing him first for [Chap. 2] whom it is to be made. In general, for all sorts of men; particularly, for Kings, and all in authority, that Christians may lead a peaceable and quiet life under them in all godliness and honesty. And the reasons he gives for it are these; 1. Because this is pleasing to G••d, whose will it is, that some of all

sorts of men should come to the knowledg of the truth, and be saved, and there∣fore some among Kings and Magistrates as well as others. And, 2ly. Because there is but one God, who is the Creator of all Nations, and one Mediater be∣tween God and man, Christ Jesus, who died for all sorts, and gave himself a ransom (or price of redemption) for all kinds, orders, and degrees of men what∣soever; and this great truth God design'd in his due time to reveal and manifest, and therefore it was now to be declared and publish'd in Christian assemblies by their making prayers and intercessions for all sorts of men. And particularly, he shews, that the publishing this Doctrine was in an especial manner c mmitted to him, and he was sent of God to instruct the Gentiles therein, (who where account∣ed the worst of men), and to teach them Faith in Christ, and all other necessary Truths. And this he solemnly protests to be true, that name of the Jews might be scandaliz'd at his preaching to the Gentiles. 2ly. He shews, where publick prayer is to be made, viz. every where, in any place without exception, where the Church-assembly meets, (all ceremonial d••stinction of places being now re∣mov'd), and that men be enjoin'd, when they come to pray, to lift up holy hands free from injustice and oppression, and to pray with hearts free from hatred and malice* 1.281, or doubting of the truth of Gods Promises. He requires also, that Women, when they come into the Church-assemblies to join in prayer and other duties, should be very modestly attir'd; and that they should study rather to exceed others in good works, than brave Clothes. And that they set themselves quietly to learn and receive instruction in the Church-assemblies, and not presume or take upon them to teach; for that were to usurp authority over the man, which he utterly forbids, for two reasons; 1. Because the man was first formed, and the woman out of him; and that may serve to denote, her subordination to, and dependance on him. 2ly. The woman was first deceived and seduced, and became Satan's instrument to seduce her Husband to transgress Gods Commandment; whence God impos'd upon her, subjection to her Husband, and sorrow in Child-bearing, Gen. 3.16. But lest women should be too much discourag'd at this, he c mfortably levisies what he had said, by assuring them, that notwithstanding this their sorrow and danger in Child bear∣ing, they may be saved as well as men, if they persevere in faith, love, sanctity, sobriety, and modesty. From Ver. 8. to the end.

[Chap. 3] 6ly. He comes now to instruct him concerning Church officers, viz. Bishops and Deacons, shewing him, how they, and how their wives ought to be quali∣fied. And first he premises, that the Pastoral office is an honourable Function, and commends those who being fitly qualified, and duely called, do out of sincere ends undertake it, viz. that by labouring in the Gospel they may bring men to eternal Salvation. Then he sets down Sixteen requisites to a good Bishop. He must be blameless, that is, free from scandal; the husband of one wife, no Polygamist; vigilant over his Flock, to preserve them from seduction; sober and temperate; of good behaviour, gravely weighing and considering his words and actions, and carrying himself so as not to expose himself to contempt; given to hospitality, ready to entertain and refresh those that are in need, according to his ability, especially strangers and banished Christians; apt to teach, well in∣structed in the Doctrine of Christianity, and skilful to divide the word aright, and to accommodate his teaching to the edification of his auditors; not given to wine, no striker; not greedy of filthy lucre; but patient; not a brawler; nor covetous; one that governs his own Family well, else he cannot in reason be thought fit to take care of the Church of God; not a novice, that is, one n••wly instructed in the Faith, and planted in the Church, and not sufficiently experienced in the mysteries of the Gospel, lest being lifted up with pride and vanity, he fall into condemnation with the Devil, who for his pride was cast out of Heaven into the torments of Hell, 2 Pet. 2 4. likewise that he be of an unstained reputation, even among those that have not yet embraced the Faith, lest being upbraided by them

for his former wickedness, he be tempted to seek occasions to revenge himself, which is a great snare of the Devil; or lest the Devil make use of those reproaches to insnare others, and give them aversions to the Doctrine of such a man, who is under so much scandal for his former life. He shews also, how Deacons must be qualified, prescribing, that they should be proved and tried concerning their suffi∣ciency, piety, and good behaviour. He shews, they must be sober and grave per∣sons; not cunning and deceitful, not given to excess in drinking, not greedy of filthy lucre; but such as being orthodox in point of Faith, live pure and Christian lives, according to the Doctrine and directions of the Gospel. He declares, that they must be no Polygamists, as too many in that age (it seems) were, but the Husbands of one Wife at once; and such as govern their Children and their Families well. And lest any should despise the Deaconship as a mean office, he shews, that those who faithfully discharge this office* 1.282, purchase to themselves a good degree of respect, and also lay a foundation of rising to a higher degree in the Church, and if they come to be Presbyters, they preach the Gospel, or the Do∣ctrine ••f Faith* 1.283 in Christ with greater boldness and confidence. From Ver. 1. to 14.

7ly. He shews him, why he gave him these Directions, namely, that he might kn••w h••w to behave himself in the Church, which is the House or Family of God, in which he dwells by his Spirit, and wherein he is truly worshipped; which Church is the Pillar or Basis of Evangelical truth, holding it forth, and pub∣lishing it to the world; sustaining it and keeping it from sinking. Now of this Evangelical truth he sets down six principal heads and mysteries 1. That Christ the Eternal Son of God, took on him our nature, and did visibly appear among men in an humane shape. 2ly. That he was justified by the Spirit, by or by his Divine Nature, by which he rais'd himself from the dead, and consequently de∣monstrated himself to be the Eternal Son of God, and proved himself to be just and innocent, although he was condemned as a Malefactor by the Jews and Gen∣tiles, [Rom. 1.4. 1 Pet. 3.18.]. 3. That he was seen and attended, ac∣knowledged, and adored by Angels at his birth [Luk. 2.14.], at his tempta∣tion [Math. 4.11.], at his passion [Luk. 22.43.], at his resurrection [Luk. 24 4.], of which things they were glorious witnesses, [Math. 28.2. 1 Pet. 1.12.]. 4ly. That he was preached by his Apostles among the Gen∣tiles as well as the Jews. 5. That he was believ'd on by many in the several Nations of the World; the sound of his Gospel going out into all the Earth, [Rom. 10.18. Col. 1.5, 6.]. 6ly. He was visibly and with a glorious ap∣pearance of Angels receiv'd up into Heaven, from whence sending down the Holy Ghost, and giving gifts unto men, to this very day he manifests the glory of his Deity. These are the Doctrines which he orders the Church should hold fast, from whence all the rest derive their original and establishment. From Ver. 14. to the end.

8ly. He now prophetically warns Timothy, (that he may forewarn the [Chap. 4] Church), of the Apostasie and defection of some from the Christian Faith, and sound Doctrine of the Gospel in the latter(a) 1.284 times, [or in the following times]; which defection was expresly re∣veal'd to him by the Holy Ghost. The cause of which de∣fection he shews, would be the arising of seducing Spirits, who being hypocrites, and men of feared Consciences, would preach and propagate Doctrines of Devils(b) 1.285, that is, whereof the Devil is the Author and Fomentor, forbid∣ding marriage, (to some me••), which God allows, and ertain meats, (at some times), whereas God allows a

free use of his good Creatures to Believers, and permits those who know and be∣lieve the Gospel freely to partake of them, with thanksgiving; all difference of meats, being taken away under the New Testament, and every Creature(c) 1.286 sanctified, (that is, made holy and lawful for us to use, 1 Cor. 7.14. Tit. 1.15.), by the word of God certifying us, and warranting us, that we may lawfully use it; and by prayer, which must be put up to God that it may be made wholsom and blessed to us. From Ver. 1. to 6.

9ly. He gives Timothy several Exhortations, in reference to his ministerial office. As first, To suggest th••se things, which the Apostle had taught him, fre∣quently to the Brethren, whereby he would approve himself a good Minister of Christ, and one nourished(d) 1.287 up with the sincere Doctrine of the Gospel, which he had attained to by the Apostles preaching. And 2ly. That he should avoid Jewish Fa∣bles, and human Traditions, (which are no more to be valued than old Wives Fables), and exercise himself un∣to real Godliness. For bodily exercise, such as outward austerities, abstinences from meats, and such like volun∣tary afflictings of themselves, prescribed by men, are not the things wherein mans true holiness before God consists. For though these things may be of some use in some cases, yet they are but of little value in comparison of true Godliness, seeing they do only tame the body, not sanctifie and change the heart, as a lively faith and love, and the fear of God, do. And then these may be abus'd and degenerate into superstition, (as the Apostle testifies, Col. 2.23.), but true Godliness is always acceptable unto God, and profitable unto men, having promises of happiness both in this life and that which is to come, annexed to it. This, he shews, was a true saying, and very worthy to be re∣ceived. And for rejecting the inventions of men, and defending and maintaining true Godliness, (which consists in Faith and Obedience); he shews, he laboured and suffered reproach, having confidence in Gods promise made to true piety, and in his salvation, who as he is (in respect of outward preservations) the Preserver of Men and Beasts, Psal. 36.6, 7. so he affords more especial preserva∣tions to Believers in this life, when he sees it conducing to his glory and their good), but assuredly and certainly, he will preserve them from eternal misery in the other world. These things he charges Timothy to teach and inculcate. 3ly. He exhorts him, to give no occasion that his Youth be despised, but to sup∣ply what was wanting to him in age, with gravity of manners; and to be an example to Believers in speech and conversation, in charity, in spiritual zeal, and holy affections, in faithfulness and fidelity in his office, and lastly, in all purity. 4ly. He exhorts him, to be diligent in reading the Scriptures, and in the preach∣ing the Word, while he had an opportunity to stay there; for when the Apostle came thither, he must go along with him, and accompany him in his travels. He ex∣horts him, not to neglect the gift or office that was given him at his Ordinati∣on(e) 1.288, because this office was committed to him by a special prophetick revelation given to some Prophet, that he should be taken into the ministry, and should prove an emi∣nent instrument therein, [see ch. 1.18. 2 Tim. 16.7.]. He exhorts him, to meditate on the things that concern'd his Function, and to give himself up wholly unto them, that his improvements in all the parts of his ministry may be manifested to all. And lastly, that he should take heed to himself and his Doctrine(f) 1.289, and continue so doing, which would conduce to his own and his hearers eternal salvation. From Ver. 6. to the end.

10ly. In the next place, he directs him, how to order and temper his reproofs, [Chap. 5] to elder and younger men and women. The elder sort, he shews, must not be dealt with roughly and rigidly, but with due respect to their age, according to the fifth Commandment. The younger sort must be treated with all kindness and friendliness; and he must look that he behave himself with all purity in the discharge of this duty. Ver. 1, 2.

11ly. He gives Precepts concerning poor widows, who were to be Servants of the Church, as Deaconesses, and to be kept by the publick charge of the Church, which he calls honouring of them(a) 1.290; for so their repu∣tion would be preserved, whereas if they should be redu∣ced to extream poverty they would be contemptible. He shews, what kind of widows are thus to be maintained. 1. Such as have neither Children nor Grandchildren to per∣form this duty duty of piety(b) 1.291 to them, (which is so acceptable to God), and to take care of them, as part of their Family; this being due by way of gratitude to Pa∣rents who have done so much for their Children; and therefore Children should imitate the Stork(c) 1.292 herein, which Bird is famous for nourishing and cherishing its aged Parents, and as it were, endeavouring to requite them. 2. Such as being destitute of friends, have none to trust in and rely upon, but God alone, (who is the Father of the widdows and the fatherless, Psal. 68.6.), and such as daily(d) 1.293 give themselves to the exercises of piety and devotion, as Anna did, Luk. 2.36. 3. Such as are not of the number of wanton widows, who indulge themselves in idleness and pleasure, being as it were dead while they live, both in respect of God whom they do not serve, and in respect of humane society which they do not benefit. These Precepts he gives, that none but blameless persons may be taken into the Church's allowance, and those that are really necessitous. And that the Church may not be unnecessarily burdened, he declares, that if any man or woman provide not for those of their own family, (if they be able), they do that which is utterly incompatible with the Christian Faith, of which they make profession, and are worse than infidels, who even by the light of Nature use to do this. 4ly. He orders, that no widdows be admitted into the number of those that are to be maintained by the Church, but such an one as is not under sixty years of age(e) 1.294, and that hath been the wife of(f) 1.295 one husband, that is, hath not had two husbands at once, or if her husband hath sent her a Bill of divorce, upon his repudiation of her, hath married no other. 5ly. That she be such an one as hath been well reported of for good works, and bath, by acts of duty and charity, approved her self to those among whom she hath lived, in all things of which her condition hath been capa∣ble; such as are, careful edification of Children, hospitali∣ty, friendliness, and humility(g) 1.296, and exercising her self in all sorts of good works. He comes now to shew, what widdows are not to be received into the Churches service, or to the office of Deaconesses, nor to live upon the Chur∣ches maintenance, viz. the younger women. 1. Because there was danger, left being pampired with the Churches bread, they should wax wanton against Christ, that is, not regard the service which they have promised to Christ, and his Church, as some younger widdows (whom possibly he points at) had already done: who despairing of marriage in the Church had revolted from the Faith, that they might marry some infidel out of the Church; whose condition he shews, to be damnable and miserable, because they had renounced that Faith in Christ, which they at first made profession of in Baptism; and further he shews, that such widows are

commonly idle, and wander about from house to house, curiously prying into, and tatling of other folks matters, and medling with things th••y ought not. He ad∣viseth therefore, that the younger widows, (if they have not the gift of Conti∣nence••) should betake themselves to a married life, and serve God in that, bear∣ing and bringing up Children, guiding their own houses and families, that they give no occasion of reproach to these that are strangers to the Faith, and are apt enough t•• seek occasion to accuse and find fault with Christians. And he tells them, there were some such, who having foraken the Christian Faith, had beta∣ken themselves to the territories of Satan, and being bitter enemies to Christians, would be glad to have somewhat to say against them. Concluding therefore this matter, he adviseth, that if any Christian have any helpless wid••w of his own family, that he undertake the care and charge of her, (if he be able), and not cast her upon the Church, lest there be not in the stock of the Church sufficient to provide for all that are truly helpless. From whence it appears, that if there were no poor and honest widows in the Church, of sixty years of age, there was no necessity to make provision for them, or empl••y them in the Churches service, and by c••nsequence, that the ministry of women in the Deaconship was not need∣ful, unless by accident, when they were maintained by the publick charge, that they might not be altogether useless. From Ver. 3. to 17.

12ly. He gives directions concerning Presbyters or Elders in office, that are imployed in the government of the Church, as well as in preaching the word. And he i••j••ius, 1. That they be accounted worthy of double honour, and be liberally maintained, especially those that labour in Word and Doctrine(h) 1.297; which Precept he confirms, partly from the analogy of the Law of Moses, forbidding the muzling the Oxe that tread∣eth out the Corn, [Deut. 25.4.], but allowing him to feed all the time he doth the work, and so to have a certain reward for his labour; and partly from the rule of our Saviour, that the labourer is worthy of his reward, Luk. 18 7. Mat. 10.10. 2ly. He injoins, that an ac∣cusation be not received against an Elder under two or three witnesses. 3ly. If Elders, or any others, sin openly, he orders, that they should be publickly reproved, that others may fear to offend after their example. 4ly. He solemnly charges Timothy, that Ecclesiastical administrations and cen∣sures be performed without partiality, or respect of persons. 5ly. That he do not rashly ordain or receive persons into the sacred ministry, l••st if they prove wick∣ed and unworthy afterwards, their miscarriages he imputed to him; and if other Presbyters will rashly ordain such, he adviseth him not to consent to them therein. He advises him, to keep himself pure from these and other sins, which were then so rise among them. Yet he spake not this, to prohibit him from drinking a little Wine(i) 1.298 m••derately for his health. And as to that Precept, of not partaking of other mens sins, he shews, he spake not of open sins, which were manifest; for the sins of some Candidates for the ministry are manifest be∣fore they are chosen, and go before(k) 1.299 to condemn them, as utterly unfit for that office; but some mens sins follow after judgment hath pass'd upon them, that is, appear not, and are not known till after their ordination, and then their hypocrisie breaks out. In like manner the virtues and good works of some are manifestly known, that 'tis easie for the Church to judg them fit to be admitted into the ministry; and the evil works of those that are otherwise (which upon inquisition made, cannot for the present be discovered) notwithstanding will not long be hid, but in their own time be brought to light; so that if the Church cannot prevent sometimes, but that some hypocrites will be

admitted into the Ministry, yet when their faults are manifest, they may deal with them according to the discipline of the Church. From Ver. 17. to the end.

13ly. He now directs him, to instruct Christian Servants to be obedient to [Chap. 6] their own Masters, whether they were Infidels or Believers. If their Ma∣sters were Infidels, they should notwithstanding carry themselves dutifully and re∣spectfully towards them, seeing by the providence of God they were placed under them, that so the Gospel be not evil-spoken of among Infidels, through the mis∣carriages of Christian Servants. If their Masters were Believers, they should serve them the more readily, because they were Believers, and Brethren, beloved of God, and partakers of the Redemption purchased by Christ, and of the grace of Adoption. Or, (as some translate the words), because believing Masters are such as will be careful to recompence the well doing of their Servants(a) 1.300. These things he enjoins Timothy to teach and to exhort other Pastors to teach the same likewise. Ver. 1, 2.

14ly. He exhorts him, not to have fellowship with new-fangled Teachers, who depart from the Apostolical verity and simplicity in the matter and manner of their teaching; and being proud, and knowing nothing solidly in the mystery of the Gospel, are contentious about words, and verbal controversies, (from which springs nothing but uncharitableness), being men of a corrupt and perverse mind dis∣covering themselves more studious of gain than godliness, and designing by their preaching, to serve and promote their worldly profit. Ver. 3, 4, 5.

15ly. He exhorts him and other Pastors, to pursue after real piety, out of which springs true contentment(b) 1.301, (and so is the great∣est gain); and to take heed of covetousness, and the in∣ordinate love of money, which is the root of so many evils, and betrays men to so many temptations and snares, to so many hurtful and ruining lusts, to defection from the faith, to vexation and an∣guish of mind here, and eternal perdition hereafter: And instead of following af∣ter that, to f••llow after spiritual riches, namely, those excellent graces of righ∣teousness, godliness, perseverance in the Faith, love, meekness, patience, with which the Pastors of the Church ought more especially to be inriched. From Ver. 6. to 12.

16ly. He excites and stirs him up to Christian fortitude, in maintaining the true faith of the Gospel [Jude v. 3.], against all the persecutions of the world, and oppositions and contradictions of Heretical Teachers [2 Tim. 4.7.], and so to strive in this course, that he may secure a right* 1.302 and title unto, and at last attain the Crown of Eternal Life, unto which God had graciously called him; remembring, how he had, either at his Baptism or Ordination, made a famous profession before many witnesses, that he would faithfully serve Christ. He solemnly charges and adjures him and others, to whom the Pastoral charge should be committed, before God who giveth life to all that have life, and will raise all dead men to life again; and before Jesus Christ who bore his Testimony to the truth before Pontius Pilate [Joh. 18.37.], and therein gave him an example of confessing the truth, which be should imitate, that he and they faithfully observe this command, which is contained in ver. 11.12. of this Chapter; labouring to be without spot and blemish in their several

times and ages to the coming of Christ to judgment(c) 1.303, whose appearing the All-glorious God will in his due time manifest, who is omnipotent and immortal in himself, and dwells in light inaccessible, whom none can see with mortal eyes, who ought by all men to be praised and magnified for ever. From Ver. 12. to 17.

17ly. He directs him, what duties to charge upon the rich, viz. that they be humble, that they trust in God and not in their riches, (who giveth us all things liberally, to make use of with moderation and thankfulness); that they be charitable, laying(d) 1.304 up for themselves, as a treasure against the time to come, a good foundation, or a well-grounded hope of attaining eternal life, setled on the promise of God, made to all those who in Faith ap∣ply themselves to the practise of good works, Mat. 10.42. Gal. 6.8, 9. Heb. 13.16. 1 Pet. 2.5. From Ver. 17. to 20.

18ly. Lastly, He solemnly exhorts Timothy, to maintain the purity of Evangelical Doctrine, which was committed to his trust, as a pledg to keep safe∣ly, and transmit to posterity; and that he restrain the prophane wranglings and disputings(e) 1.305 of Sophisters about divine matters, fram'd out of erroneous grounds, and principles of Sciences, so termed, but falsely; which some professing and glorying in, have miserably erred concerning the Faith; and de∣serted Christianity; by which words, he seems to point at the Gnosticks, who have their name from Science, and profound knowledg, which they vainly arrogated to them∣selves. And so he concludes with his Apostolical Vale∣diction. From Ver. 20. to the end.

SECT. XVI.

PAul in the time of his three Months stay in Greece, visits Athens and Corinth; and being almost ready to sail into Syria, (to carry the Alms and Collections made in Macedonia and Achaia for the poor Saints in Judea); he writes from Co∣rinth that eminent Epistle to the Romans, as may be gathered from Rom. 15.25, 26. and sent it by Phoebe a Servant of the Church of Cenchrea, near Corinth, as appears from Rom. 16.1.

The Apostle Paul had a great desire and real intention to vi∣sit the Romans, that he might personally, and vivâ voce, con∣firm them in the Faith; but seeing himself still hindred by one thing after another, at last (being stirred up by the Spirit of God) he resolves to write unto them, and accordingly sent them this Epistle.

In which we may observe these three parts.* 1.306

1. The Preface, wherein he testifies his great affection to them, and pre∣pares their minds to receive his subsequent instructions. Chap. 1. from Ver. 1. to 17.

2. The Body of the Epistle, which is partly doctrinal, asserting the main point of the Christian Religion, viz. Justification by Faith in Christ; from ver. 17. of chap. 1. to chap. 12. And partly practical, treating of Moral duties, and a Christian Conversation, required of all justified persons. From ch. 12. to ver. 14. of ch. 15.

3. The Conclusion. From ver. 14. of ch. 19. to the end.

The occasion of this Epistle seems to be this: The Apostle had heard of some disagreements, both in judgment and affection, among the Christians at Rome, who were partly believing Jews, and partly believing Gentiles. The Jewish Christians, it seems, mingled Law and Gospel together in the point of Justification; and so zealously upheld the Jewish Law, and the Mosaical Rites, that they opposed the preaching of the Gospel to the Gentiles, except they would become Proselytes, and submit to Circumcision: On the other side, the Gentile-Christians understanding themselves exempted from the observation of the Mosaical Rites, used their Christian Liberty with offence. Now to reconcile these controversies, and to settle them, both in the truth, and in unity of judgment and affection, and to remove all emulation be∣tween them, the Apostle writes this Epistle. In which we have,

1. THE Preface or Introduction: wherein, to gain the more credit and be∣lief to his following Instructions, he shews, That he was one who had re∣ceived [Chap. 1] that singular mercy from Christ, to be called to the high dignity of an Apostle, and was authoriz'd, and set apart to the office of preaching the Gospel, which God had promised long before by his Prophets in the Old Testament, that it should be revealed, and that to the Gentiles as well as to the Jews. The subject matter of which Gospel, he shews, concerns Jesus Christ, his Son, who ac∣cording to the flesh was born of the Seed of David; but according to the Spirit of Holiness, or that other Divine Nature in him, (call'd his Eternal Spirit, Heb. 9.14. see also 1 Tim. 3.16. & 1 Pet. 3.18.), he is most fully and powerfully demonstrated, and declared to be the Son of G••d; as by many other signs, so especially by his Resurrection from the dead. From this Saviour,

he tells them, he had received the favour of this glorious office of the Apostle∣ship(a) 1.307, to preach the Gospel in his Name, and by his authority, and for his glory; among all Nations, to bring them to the obedience of the Doctrine of Faith, and to confirm them therein. And though he had not planted(b) 1.308 the Gospel among them at Rome, yet he held himself bound to contribute to the advancement of the Faith of those of them, who were effectually called by Christ, and had obedientially subjected themselves to the Gospel. And accordingly he heartily wished the abounding and increase of all grace, and the sweet sense of the favour and love of God to all real Christians at Rome, whether Jews or Gentiles. And in the first place, that he may testifie his great affection to them, he declares, how heartily he gives thanks to God through Jesus Christ, (in whose Name all prayers and thanksgiving ought to be presented, Eph. 5.20. Col. 3.17.), that their Faith and sub∣mission to the Gospel, was so famous, and the report of it spread far and near, and made known in all the Churches of the whole World, and spoken of to their great advantage and commendation. Insomuch that he solemnly professes in the presence of God, (whom he heartily and sincerely served in the Gospel of his Son), he did not forget them in his daily prayers; but earnestly requested of the Lord, that what he had so long desired and designed, might happily, (if it seem'd good in his eyes), at last be accomplished, namely, that he might come personally unto them. For he had an extream great desire to see them, not for any other reason, so much as that he might impart unto them some of those spi∣ritual gifts which God had endued him with, and might communicate to them a further knowledg of the mysteries of the Gospel, that they might be more established and confirmed in the Faith, against all temptations whatsoever. Yea he desired to see them, that they might be mutually comforted, by a mutual communication of the Faith, that both he and they had in Christ Jesus. For it could not but greatly comfort and strengthen them, to hear him discourse of his Faith in Christ, and it would also revive him to hear them declare their Faith in the same Je∣sus also; and so they might be mutual comforts each to other. He desires they should know that he had often purposed to come unto them, but still by one obsta∣cle or other was hindred; and he desired to come to them, that he might be a means of converting some there to the Faith, and of confirming others already converted, as among other Gentiles he had been a means of converting several, and gaining them to Christ. For by the nature of his office, and by the special com∣mand of Christ, he was a debter to all sorts of men, being obliged to preach the Gos∣pel to them, whether they were Greeks, those of the most polite Nations; or Barbarians, and those of the ruder. And as far as concerned himself, he was most ready to take a journey to Rome, to preach the Gospel there also. For he was far from being asham'd of the Gospel of Christ, which is a powerful means (in the hand of God) of bringing all those to Salvation, that effectually embrace it, whether they be Jews (who had the priviledg to have it first preached to them) or Gentiles. From Ver. 1. to 17.

2. He comes now to the Body of the Epistle: And having mention∣ed the Gospel, he shews, that by it the Righteousness of God, that is, the Righteousness whereby we stand just and righteous in the sight of God, (which God imputes to sinners, and accepts for their righteousness, and pardons them for it, see ch. 3.22.), is revealed and taught, and clearly made known to be of Faith, [or by Faith], unto Faith; that is, 'tis revealed to be by such a

Faith as groweth and increaseth from one degree(d) 1.309 and measure to another. As Faith increaseth, and is more and more capable of discerning Gods righteousness, so more of his righteousness is still manifested unto it. Or from one kind of Faith to another, viz. from the Faith of the Old Testament, to the Faith of the New; so that never any was, or shall be justified otherwise than by Faith(e) 1.310. Or by Faith, unto Faith; that is, the righteousness of God is revealed to be by Faith to encourage people unto Faith, and to believe in Christ, that by believing they may obtain Salvation. And this is the main proposition, which he explains and confirms by many arguments, from ver, 17. of ch. 1. to ch. 12. namely, that we are justified by Faith in Christ, and not by Works, or our internal Righteousness. This he proves, 1. By a citation out of the Prophet Habuccuc, ch. 2. v. 4.(f) 1.311., where the Prophet speaking of the calamities that was coming upon the Jews by the Caldeans, shews, how different the car∣riage and behaviour of the wicked would then be, from that of the righteous in such a danger. The heart of the wicked would be high, and proud, and lift up in a foolish conceit of their own wisdom, and power to secure themselves. But the righteous, (such as were in a state of reconciliation with God), should live, and find comfort in that trouble, by their Faith in God. So the Apostle shews, that he that is evangelically righteous, or just, shall live, not only a life of grace here, but attain to a life of glory hereafter; by Faith in Christ, and resting on his righteousness and merits. 2ly. He shews, that men have need of this imputed righteousness of Christ; because of themselves, they are all unrighteous; and God hath revealed his wrath from Heaven against such. This he proves by instancing first in the Gentiles, secondly in the Jews.

1. For the Gentiles, he shews, they were guilty of detaining the truth of God, (that is, the true notions they had of God, and their duty to him, and their Neighbour by the light of Nature), in unrighteousness; so that they would not walk according to that light, but suppressed it, and resisted it. For that which may be naturally known of God, (viz. his infinite power, wisdom, and goodness), is manifest in them, that is, in their minds and consciences, (though they followed not the light shining in them): or is manifest among them, viz. by the writings and discourses of their learned men. For God hath made it known unto them, partly by imprinting those Notions of Himself, and of good and evil in their hearts; and partly by the Book of the Creatures, in which his glorious Attributes are written in great Characters. For his invisible and in∣comprehensible Nature, and Almighty Power, are (even ever since the Creation of the World) clearly to be understood by his works which are seen, viz. his works of Creation and Providence, so far as to render those, which do not discern them, nor take notice of them, inexcusable. And seeing they glorified not God according to that knowledg, which the light of Nature gave them of him, nor were thankfull for his benefits; they became vain in their imaginations and reasonings concerning God, and his worship, and feigned many fabulous and vain Gods unto themselves, whereby their foolish heart was more and more dark∣ned concerning the true God; and those among them that seemed to be most wise and learned, were in those matters as blind and foolish as others. Insomuch, that they horribly dishonoured the All-glorious God, by framing the vile Images of men and beasts to represent him, [Isa. 40.18. Psal. 106.20.]; whereas they should have conceived God to be so infinitely glorious, that nothing could set forth his glory sufficiently. Ʋpon which provocation of theirs, God gave them up judi∣cially to the lusts of their own hearts; so that being left to themselves, (and not restrained from the pursuit of their filthy desires), they brake out into pol∣lutions

and uncleannesses, of the most odious kinds; which God permitted them to fall into, as a punisment upon them for their horrible Idolatry, they having changed the truth of God, that is, the true Notions they had of God, into an Idol(f) 1.312 (call'd here a lye, because it seems to be, what it is not, and deceives men as a lye doth), and worship∣ped and served the Creature, forsaking the Creator, who is blessed for evermore, and whose glory and blessedness will abide for ever, notwithstanding all the impiety of Ido∣laters. Yea upon this provocation it was, that God so far left them to them∣selves, that they fell into the most unnatural lusts, such as are not found even among brute Beasts. And so they receiv'd a just recompence and reward for their Idolatry, (which is call'd spiritual whoredom), in being left by God to the vilest of all corporal uncleanness. And 'tis no wonder, that they should not keep the Order of Nature, who forsook the Author of Nature, as Anselm speaks. Fur∣thermore, He shews, that they regarding not to know God, so far as by the light of Nature and the works of Creation they might have done, nor to acknow∣ledg and reverence him accordigly, God as a just Judg, gave them to a reprobate or injudicious mind, whereby they approv'd of nothing that was right and good, but fell into most gross abominations and enormities; and that against the second Table as well as against the first. Of which sins, reigning among the Heathen Ro∣mans, he gives a large Catalogue(g) 1.313. And in conclusion, as an aggravation of their guilt and unrighteousness, he adds, that though they had a sense im∣planted upon their hearts of the righteous(h) 1.314 judgment of God, and the pu∣nishment that he will inflict upon such transgressors, yet they not only committed those sins themselves, but also took pleasure and delight in those that committed them. From Ver. 17. to the end.

[Chap. 2] Having thus shewed the Gentiles, generally, to be most grievous sinners, and so condemned, and not justified by their own works; He now comes to answer an objection which some of them might make against what he had said. They might possibly say, What shall our Lawgivers and Magistrates (who condemn vice, and commend virtue) be so deeply censured? For answer to this, the Apostle (by an elegant Apostrophe, wherein he speaketh as it were face to face to this Gentile who thus objecteth) acknowledges, that 'twas true, they had some among them that declared against wickedness and punished it. But those were the most inexcusable of all others, because they themselves did the like, or as ill things (though more secretly) as those which they condemned in others. And they might assure themselves that the wrath and judgment of God (which is just and according to the merit of the deed) is against them that do such things, whether secretly or openly. For tell me (says he) thou Magistrate, who judgest ano∣ther for crimes that thou thy self committest; canst thou in reason think to escape the righteous judgment of God? Or canst thou think, because God hath hitherto spared thee, that thou shalt finally escape? Dost not thou consider that Gods long suffering and forbearance invites thee to repentance, and not to go on in thy sins. Dost not thou consider, that by thy impenitence and persisting in thy sins, thou treasurest up to thy self wrath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his works, either the rewards of his grace, or the punishments of his justice; namely, eternal life to them that persevere in obedience to the truth, hoping for, and expecting such a reward; but to the Adversaries of the truth, and servants of unrighteousness, besides the manifestations of his wrath in this life, eternal death and misery at the end of it. And God will have no respect to any Nation (however priviledged) in this matter, but in every Nation they that fear him,

and work righteousness shall be rewarded with glory, honour, and eternal peace; and they that go on in their sins and impenitency, shall be punished with eternal death and misery; and that, whether they be Jews or Gentiles. For God measures not men by their outward conditions and circumstances, so as upon that account, to accept or reject any man. And therefore the Gentiles, who had not the Law written in Tables, but had it written upon their Hearts, shall be judged by that innate Law which they have violated, and not by the other. And the Jews, who sin against the Law given them by Moses, shall be judged according to the threatnings of that Law. Nor is it possible that the Jews, because they know the Law, and hear it often read in their Synagogues, should be accounted righteous before God, except they perform perfect obedience to it, which because they cannot do, it follows that they cannot be exempted from de∣served condemnation; and so they have need to seek for righteousness by Christ, as well as others. And as for the Gentiles, who have not the written Law as delivered by Moses, yet have it imprinted in their hearts, and do by the light of Nature, some things which God hath commanded in his Law; to these, that Law within them, is a Law, as their own Consciences do witness, their thoughts, or reflections,* 1.315 by turns* 1.316 accu∣sing them when they do ill, and excusing them when they do well. Therefore they have nothing to pretend, why they should not undergo deserved condemnation for their sins; much less have the Jews. And this he tells them, will appear to be most just at the day of judgment, when God shall judg the secret and hidden things of men by Jesus Christ, according to the Doctrine which he, his Apostle, (having learn't it of him), had every where preached* 1.317. For by the light of Nature it did not appear, by whom God would judg the world, but it was declar'd and manifested in the Gos∣pel* 1.318, whereof Paul was a Minister. From Ver. 1. to 17.

2. Having thus handled the case of the Gentiles, he comes in the next place to speak of the Jews, who would possibly alledg for themselves, that some∣thing surely must be allowed to their priviledges, and that they are not to be brought into the same condemnation with the Gentiles. That he might there∣fore speak more particularly to this case, he brings in (as it were) some prin∣cipal Teacher of the Law, and Patron of righteousness by Works, producing seven props of his vain confidence; all which the Apostle (by way of concession) allows; and yet proves, that the Jews are not to expect to be justified by these before God, any more than the Gentiles may, by that obedience which they perform to the Law of Nature. And in the first place, says he, thou sayest, Thou art a Jew, which was a name, not of a Nation only, but of a Professor of the true Religion, and of a Worshipper of the true God. 2. Thou dependest on thy outward performances of Law, on thy Circumcision, &c. as if justification were to be had thereby, and could not be had without it. 3. Thou makest thy boast of God, viz. that thou art of that People that were chosen above all other Na∣tions, and are in covenant with God. 4. Thou knowest his will, not from the meer collection of reason, but from the books of Moses and the Prophets. 5. Thou triest things that differ, (being instructed therein out of the Law)(e) 1.319, that is, canst distinguish betwixt lawful and unlawful, between what is commanded and what is forbidden. 6. Thou hast such abundant knowledg that thou canst teach others. 7. Thou hast a model, or scheme, or system in thy head of that know∣ledg, which is here and there scattered up and d••wn, and contained in the Law. The Apostle answers, that all these things being granted, yet they are insuffici∣ent

to make any man righteous before God, or to free him from condemnation; for it could not but be granted, that many, if not most of their Rabbies and Teachers did not practise the duties they taught others, but lived in those or the like sins and vices* 1.320, which they condemned in others, and so caused the Name of God to be blasphemed among the Gentiles through their impieties; as the Prophet Ezekiel complains [ch. 36.22, 23.] the hypocrites of his time did, who boasted in the same priviledges that these present Jews boasted of. From Ver. 17. to 25.

But the Jews might here possibly urge and plead their Circumcision as a Seal of the Covenant between God and them, and thence inferr, that they were not in such danger of condemnation as the Gentiles. The Apostle answers, that for men that so liv'd as they did, 'twas madness to think that Circumcision will stand them in such stead, as to exempt them from condemnation. For Circum∣cision will not profit nor avail to justification, except it be joined with perfect obedience to the whole Law; but if transgression of the Law be found in him that is circumcised, he is in the same condition with an uncircumcis'd Heathen. Yea, if the uncircumcised could do that which the Law requires to justification, that is, perform perfect obedience to the moral Law, they should be accepted of God, as well as if they had been circumcised So that if a Gentile, who is by Na∣ture without Circumcision could fulfil the moral Law perfectly, he would condemn a Jew, who is only outwardly (and according to the Let∣ter of the Law(f) 1.321) circumcised, but hath not that purity of heart and life, which that Ceremony was ap∣pointed to signifie and engage all that are circumcised unto. For he tells them, that he is not a Child of Abraham, (such to whom the promise of life appertains), who is only born of Abrahams race, and no more: neither is that the available Cir∣cumcision, which is only outward: viz. the mark imprinted in the flesh: But he is a Jew indeed, a true Son of Abraham, (who shall be accepted with God, although he be not so by birth), who is so inwardly, and by a true con∣version of his heart to God. For the renovation of the mind and heart by the Holy Ghost, is the true Circumcision, and not that which is outwardly visible in the body, perform'd according to the Letter of the Law; and such renewed persons shall have praise and commendation, if not among men, (who see the outside only, and among whom 'tis a great dignity to be a circumcised Jew); yet with God, who looks into the heart. From Ver. 25. to the end.

[Chap. 3] He comes now to answer some other Objections, which the Jews would be apt to make against what he had said. 1. If the case be so, then it will be said, that the Jew hath no advantage or priviledg above the Gentile, neither is there any profit of Circumcision. He answers, that the Jews have a great advantage above any other Nation, and that, 1. Because unto them were committed th•• oracles of God, that is, all the revelations of his will, the Law, the Sa∣cram••nts and Seals of the Covenant, the Prophecies and Promises of the Messiah, by which they might more easily come to know the true God, and the way of Salvation by the expected M••ssias, than any others. And if any shall say, that this advantage was lost, by the unbelief of a great part of them, He answers, that the faithfulness of God in his Promises and Covenant, is not made void by the unbelief of men. For it ought ever to be acknowledged and confessed, that God cannot be otherwise than true and faithful in performing what

he hath promised, though all mankind should be false and deceitful, and should fail to perform their duty: And for the proof of this, he cites a passage out of Psal. 51.4. (according to the version of the Septuagint) where David hum∣bly confesseth his hainous sin against God, that by his penitent confession God might be justified, and acquitted from all injustice in reproving him by Nathan and denouncing those heavy Judgments that he intended to bring upon him, and that he might be clear and unreproveable for so judging him for his sin, and might clearly overcome and win the victory when he should be judged or questioned, or impleaded by any man, for his dealing so severely with David. So that the Apostle applies these words from the hypothesis (in Davids singular case) to the thesis, viz. to Gods general faithfulness, truth, and righteousness in all his Promises, Covenants, and Proceedings. And thus the unrighteousness of men is so far from making void, that it more commends, and sets off, and il∣lustrates the righteousness of God. But 2ly. It will be said, If this be so, then God seems to be unrighteous in punishing those sins, which do so illustrate, and set off his righteousness. This Objection the Apostle makes in the person of a carnal man* 1.322, ignorant of God, and replies, that the Objection is blasphemous; for 'tis impossible, that he that shall judg the world should be unjust. But 3ly, This man will further object, that, If the truth and faithfulness of God be made more abundantly manifest, by the falseness, lying, and unfaithfulness of man; then he is so far from deserving condemnation for it, that he may securely go on in it, (according to the Apostles Doctrine* 1.323), that the glory of God may be more advanced thereby. The Apostle answers, that they were malicious slanderers that charged him or the other Apostles that they held such a wretched position as this, viz. that they might do evil, that good might come of it, which he was so far from owning or approving, that he declares their condemnation to be just who bold and practise such Doctrines, and vent such Calumnies. 5ly, But the Jews will further say, What are not they better, and more righteous, and in a better estate, as to justification by their works, than the Gentiles? He answers, Not at all; for he had hitherto proved, (viz. in his two first Chap∣ters), that both Jews and Gentiles are naturally under sin, and therefore the Gospel-righteousness is no less necessary for the one, than for the other. This he further proves, by many clear testimonies out of the Old Testament, as out of Psal. 14.1, 2, 3. & Psal. 53 1, 2, 3. where the Prophet speaking of the unre∣generate in his time, and of all others in their natural estate, out of Christ, pronounceth, 1. That no man is righteous. 2. That all are naturally blind and ignorant of the things that concern their Salvation. 3. That none seek∣eth after God, to know and worship him as they ought. 4. That they are all gone aside from God, and from the way wherein God appointed them to walk; and being so corrupt by Nature they are unfit to bring forth any good fruits, or to do any good. He goes on further to demonstrate this, from Psal. 5.9. where from what was spoken of Davids enemies in particular, he proves the corruption of all mankind in general; and that because (naturally) there is the same fountain of corruption in all. Their throat, says he, is like a Se∣pulcher newly opened, out of which comes nothing but stench and filthiness, viz. murderous pestilential threatnings; they have a false and deceitful tongue; their slanders are no less hurtful than the poison of Asps, Psal. 140.3. their mouth is full of cursing and bitter speeches, Psal. 10.7. they are ready to commit all manner of cruelty, and violence, and know not how to live quietly themselves, nor to suffer others to be quiet, Psal. 59.7, 8. There is no fear of God be∣fore their eyes; and so there is nothing to restrain them from running into all sorts of wickedness, Psal. 36.21. And, lest the Jews should think to elude and evade the force of these Testimonies, as not belonging to them, he tells them, that what the Law, that is, the books of the Old Testament, the Psalms and Prophets thus say, they say to and of the Jews; and by complaining so

much of their universal defection and wickedness, they include them, and otn only the Gentiles, to be obnoxious to the wrath of God, and justly punishable by him, without being able to say any thing for themselvs. From all these fore∣cited Testimonies, he concludes, that by the works of the Law no flesh shall be justified in the sight of God, because man, since the fall, is disabled by his innate corruption and sin, to fulfil the Law, either natural or written; so that all the efficacy it hath, is only to discover to him his sin, and (without Gods mercy in Christ) to seal up to him his condemnation, [Gal. 2.16.]. From Ver. 1. to 21.

Having thus shewed negatively, that by the works of the Law, righteous∣ness and justification is not to be had, he comes now to prove the affirmative part of his position, viz. that God hath manifested another way of justi∣fication in his word, viz. by Faith in Jesus Christ(a) 1.324. For he tells them, that now, since the coming of Christ, the righteousness of God (that is, which avails be∣fore God, and which he freely allows to man for his justi∣fication) is manifested to be the righteousness of Christ, imputed to all such, as by a lively Faith receive it, and not to be that which men pretend to, by the performance of the works of the Law, either natu∣ral or written. And he tells them, that both the Law and the Prophets bear witness unto this righteousness. As for example, In the Law, (or one of the books of Moses, viz. Genesis, ch. 22.18.), God promised Abra∣ham, that in his seed (viz. in the Messias that was to come of him) all nations of the earth shall be blessed. And this Doctrine was taught by the Prophets* 1.325 also, as we may see, Isa. 53. Dan. 9.24. This is the righeousness which God hath appointed for mans justification, even the righteousnes which is by Faith in Jesus Christ, and this blessedness belongs to all, and rests upon all that be∣lieve [see ch. 4. v. 9.], whether they be Jews or Gentiles, there being no diffe∣rence between them in this matter. And he assures them, there is no other way of justification but this. For all mankind are sinners, infected and polluted with sin, and so will fall(b) 1.326 short of obtaining the glory of God,(c) 1.327 and eternal life, if they seek it not in this way: All therefore that are justified, that is, abs••l••'d and acquitted from the guilt of their sins, and acc••u••ted righteous before God, cannot otherwise be so, than by the free grace and goodness of God, and the redemption and ransom of Jesus Christ; whom God from the beginning purposed to set forth unto men, as the only means for the expiation of their sins, and as the only way by which he would be propitiated* 1.328, viz. through Faith in his blood. And he intended hereby, that his righteousness, that is, his goodness, faithfulness, and truth, should be clearly demonstrated, by his forgiving* 1.329 to Believers their past transgressions, through his infinite mercy and forbearance, whereas he might justly and imme∣diately have destroyed them for their transgressions. And he intended the rather at this present season, (viz. be∣fore he brought destruction on the Jews for their incorri∣bleness), to make his righteousness and goodness appear to all the world, in that he had sent the promised Messias, for whose sake he was freely ready to pardon sin, and to justifie those that believe in him. And seeing these things are so, he asks what man had any cause of boasting in himself? Indeed if he were justified by his own works, or inherent righteousness, he might boast that the meritorious cause of his justification was in himself; but seeing that cannot be, all boasting is excluded, and that not by the Doctrine of Works, but by

the Doctrine of Faith(d) 1.330. Therefore he concludes, that a man is justified by Faith, and not by the works of the Law, done either before conversion or after. He shuts up this discourse, by shewing, 1. That this way of justification is common both to Jews and Gentiles. For as God is one and the same, so is his way of justifying sinners one and the same to all Nations, both to circumcised Jews and uncircumcised Gentiles, namely, by Faith in his Son. 2. He shews, that the Doctrine of justification by Faith, and not by the works of the Law, doth not make void the Law, but rather establishes it. For the Gospel shews, how firm and irrevocable the Law is, seeing Christ was made under the Law, and was, by his fulfilling the Law, to purchase for man a right to the life it promis'd; and by be∣lieving in Christ (who obeyed the Law, and satisfied the breach of it), we acknowledg, that without exact obedience to the Law there can be no salvation; which exact obedience we being not able to perform, our Saviour hath perform'd it for us. And lastly, he tells them, this Doctrine of Faith establisheth the Law still as a rule, though not as a Covenant. From Ver. 21. to the end.

The Ap••stle proceeds to confirm his principal position, viz. that a man is [Chap. 4] justified by Faith, without the works of the Law. And, in order hereunto, he instances in Abraham; touching whom he argues in this manner; What shall we say then? shall we say that Abraham our father found, or ob∣tained righteousness(a) 1.331 by, or according to the flesh, that is, by being circumcised in his flesh, or by his own righteousness and works, which are seen outwardly, and by men esteemed praise-worthy? No, in no wise. For if he were justified by works, he hath whereof to glory, (the cause of his justifi∣cation being in himself); but he hath not any thing whereof to glory, at least before God; though possibly in the sight of men, (who can see no further than the outside) he might have whereof to glory(b) 1.332. Therefore the Scripture affirms that Abrahams Faith, or firm believing the Promise of God, [viz that he would be his shield, and great reward, and give him a Son in whom all the nations of the earth should be blessed, Gen. 15.6.] was counted to him for Righte∣ousness; that is, by means of his Faith he was esteemed or reckoned(c) 1.333 righteous before God, and not by means of his works. For he that worketh, in order to his re∣ward with God, and hath or brings works before God, which are Gods-justice-proof; upon his perfect innocence, or blamelesness, God will, according to the Law of justice, reward and crown his innocence, paying it him as a due debt, and not giving it him by way of favour or grace. But he that works not, as hoping to be justified thereby, (though otherwise he makes conscience of good works, Jam. 2.26.), nor pretends to have any such works as he dares confide in, or bring before God for his justification, but trusts in the gracious promise of God, who justifies, or absolves those who have been ungodly, but now repent and believe in his Son; such a mans Faith is counted to him for righteousness; that is, by means of his Faith he is accounted, or adjudged righ••eous(d) 1.334 in Law, and absolv'd and acquitted in judgment. And agreeable to this is that description of blessedness given by David, Psal. 32. who being sorely oppressed with the guilt of his sins, and the fear of Gods wrath, pronounces the man blessed, to whom God im∣puteth righteousness, (viz. the righteousness of the Messiah, he having no works to bring before God to be justified(e) 1.335 by, and whose transgression is forgiven, and his sin covered(f) 1.336, (viz. from the sight of God so that the Lord looks upon him as no more lying under

the guilt thereof) and to whom the Lord imputeth not iniquity(g) 1.337. From Ver. 1. to 9.

He now moves a Question, Whether this blessedness of justification by Faith alone, belongs to the Circumcision, that is, the Jews only, or to the Uncir∣cumcision, that is, the Gentiles also? And seeing he had before asserted, that Abrahams Faith was reckoned to him for righteousness, he now inquires, when it was reckoned to him, and in what state Abraham was when he was pro∣nounced righteous? He answers, it was fourteen years, at least, before he was circumcised [Gen. 15.2.], therefore this way of being Righteous does not be∣long only to the Circumcision, or the Jews, but to the uncircumcised Gen∣tiles also, who believing in Christ become sharers with Abraham in that blessed∣ness. But then it may be objected, If Abraham was justified whilst he was un∣circumcised, to what purpose was he circumcised? He answers, that Abraham received Circumcision as a Sign and Seal of the Covenant of Grace, made to him and his Seed [Gen. 17.2.4.10.], and as an obsignation that the righ∣teousness of Faith(h) 1.338, was the true way for a sinner to become righteous; which righteousness Abraham had obtained whilst he was uncircumcised, to the end, that he might be the Father (in a spiritual sense) of Belie∣vers among the Gentiles (that were uncircumcised), and the Father of those that believe among the Jews (who were circumcised), namely, to as many of them, as (besides their Cir∣cumcision) imitated his Faith. Therefore the righteousness of Faith is common to Believers, both circumcis'd and uncircumcis'd, and reckoned, or imputed to all that follow the example of the Faith of Abraham, which he had when he was uncircumcised; and therein they are all his Seed, if not by generation, yet by imitation. And marvel not, saith he, that I interpose the condition, if they walk in the steps of Abrahams Faith; for the great Promise made to Abra∣ham and his Seed that they should possess that rich, and fertile, and pleasant part of the world(i) 1.339, to wit, Canaan, with the Coun∣tries adjacent, (under which Heaven it self was also ty∣pically promised and comprehended, Heb. 11.14, 16.), was not made upon Condition of their performing perfect obedience to the Law, either of nature, or that after∣wards given at Sinai; but they were to obtain it, by the righteousness of Faith, and their trusting and depending on the gracious Promise of God. Now (says he) if they that are of the Law, that is, that seek to be justified by the works of the Law, be heirs of this promised inheritance, then the way of Faith prescribed by God, is to no purpose. And if it could be sup∣posed, that God had promised to conveigh the inheritance to them who performed

perfect obedience to the Law, that Promise would not avail them, seeing no man is able to perform perfect legal righteousness. And 'tis evident, that the Law is so far from justifying, and so giving a title to the Inheritance, that it work∣eth wrath, that is, it reveals and pronounces condemnation, and death, upon the guilty for their transgressions: not that of it self, it was originally destin'd to subject men to punishment, but by accident and occasionally in respect of mans disobedience, it doth inevitably adjudg him thereunto. Whereas were there no Law written in nature, or given by God, there would be no transgression, and so no Condemnation. The Law therefore is so far from justifying, that it condemns. Seeing then, that neither Justification, nor the promised Inheritance, (which typified Heaven), is obtained by the works of the Law, it follows, that it must needs be obtain'd by Faith. And God hath appointed it to be ob∣tainable by Faith, that it might be of free and undeserved grace and favour; and to be of grace, that His promise might stand firm and sure to all the be∣lieving Seed of Abraham, (whereas it would be unsure and uncertain, if it depended on the condition of performing perfect obedience to the Law), and not to them only, who are his Seed according to the flesh, (to whom the Law was given), but to them also which imitate his Faith, (though they be Gentiles); for he is the Father of all that believe, whether Jews or Gentiles. From Ver. 9. to 16.

Lastly, He goes on highly to commend the Faith of Abraham, setting it out as a pattern to be imitated and followed. He shews, that it was promised to Abraham by reason of his Faith, that he should be the Father of many Na∣tions, that is, of all Believers in the several Nations of the World, answer∣able(k) 1.340, or like unto God himself, (in whom he be∣lieved), who is the Father of the Gentile as well as of the Jewish Believers. This God, Abrahams Faith rested upon, who by his omnipotent power is able to quicken the dead, and raise them to life again, and will certain∣ly do it, (and so likewise is able to quicken the Gen∣tiles, who are dead in sins and trespasses, as well as he quickened Sarahs dead womb), and calleth those things which be not, as though they were, that is, causeth those things by his word and power, to appear and subsist, which had no being before, as he did in the creation of all things; and therefore 'tis not so much to be wondred at, if he makes the Gentiles (by conversion) what they were not before, viz. the children of Abraham. He further declares, that this Patriarch Abraham believed, and had a strong hope and trust in the promise and power of God against all natural grounds of hope, namely, that he should have a Son, and so be a stock from whence many Nations should spring, according to what was said, Gen. 15.5. So shall thy seed be, viz. as the stars of heaven for multitude. He further adds, that Abraham regarded not the great difficulties objected to his Faith, from his own and his wifes age. He admitted no doubts, or questions touching the promise of God (through unbelief(l) 1.341), but without all dispute, or arguing to the contrary, de∣pended fully on God for the performance of it, and so gave to God the glory of his faithfulness, and power, assuring himself, that he who is omnipotent, could and would per∣form what he had promised. Which stedfast Faith of his was imputed to him for righteousness, because he looked by Faith to the Messias promised, who was to come of his Seed. N••w this, that his Faith was imputed to him for righteousness, was not written, (says the Apostle) for Abrahams sake alone, but for ours also, that is, for our pro∣fit and comfort; to shew us, that Faith shall be imputed to all others also for Righteousness, who shall firmly trust in God through the merit and mediation of Christ Jesus for that blessing. This Jesus, he tells them, God sent into the

world to be our Redeemer, and he was delivered to death for the expiation of our sins and offences, and God hath raised him again to life, to assure us, that our Surety hath paid our debts, and that we shall certainly be justified, if we truly believe in him. From Ver. 16, to the end.

[Chap. 5] He proceeds to another argument, to confirm the Doctrine of justification by Faith in Christ alone, and that is, from the blessed fruits it produces, namely, peace, and reconciliation with God, and an introduction of us into his favour again, and a confirmation(a) 1.342 of us in it; also rejoicing in tribulation, as the means God will sanctifie to accustom us more to patience, and so to increase that grace in us, and in the exercise whereof he will give us more experi∣ence of his faithfulness, and care of us, and so strengthen a well-grounded hope in us, (which will not deceive us), that he will never forsake us. And that which further strengthens this hope, is, that his Holy Spirit (which cannot lye) doth usually in time of tribulation more abundantly testifie his love to the hearts of true Be∣lievers. From Ver. 1, to 6.

Ʋnder this head he also proves, that they that are justified by Faith shall certainly be saved from the wrath to come; and this he demonstrates, 1. From the greatness of Christs love to such, before their justification, when they lay wel∣tring in sin and misery, unable to help themselves. He shews, that for such un∣godly persons as these, Christ in the fulness of time came to dye. And what a degree of love this was, he tells them, they may judg by considering how things usually are carried among men. Among whom, though for a very merciful and benign person, some one man would perhaps venture his life, yet for any man else, (though he were a righteous and just man), they would scarcely find any body that would be willing to do it. But God expresses a mercy and kindness infinitely above this; for He, when he had nothing in the Object to move him to it, when we were profane ungodly sinners, yet even then He was plea∣sed to send his Son to dye for us. And if the love of Christ was so strong and efficacious towards us, as to m••ve him to dye for us before we believed; surely his love will be much more towards us now, and his complacency greater in us, when we are actually justified by Faith in his blood; so that there is no cause to fear but that we shall be saved from wrath through him. 2. He shews, that if, when we were enemies, Christ dyed to work our reconciliation and peace with God (through Faith in his blood); certainly, being now actually justified and reconciled to God, by our believing in him, we need not doubt but we shall be saved by him, seeing he now liveth and sitteth at the right hand of God, and there intercedes for us, and hath all things subjected unto him. 3. See∣ing Christ by his death, sufferings, and intercession hath procured God to be our God and Father (which is more than meerly to save us from wrath), we need not doubt, but that he will do that also for us. From 6, to 12.

He further pursues this Argument, by shewing, that the righteousness of Christ is not less effectual to save those that by Faith are united to him, than Adams sin was to destroy those who naturally descend from him. This he proves by comparing Christ and Adam together, and shewing their similitude and dissi∣militude; 1. As by Adam sin entred into the world, and death by sin, upon all that are his Children by nature; so by Christ righteousness came into the world, and by righteousness life, unto all that are spiritually born of him. For, before the giving of the Law by Moses, sin was in the world, and was imputed, as may appear by this, that Death (which is the wages of sin) reigned over In∣fants, that had not sinned actually as Adam had done. Therefore, besides the Law of Nature which Infants could not transgress, there was another Law which God had given to the first man, the transgression whereof was imputed to

all his posterity, yea even unto Infants. And this first man (he shews) was a type or figure of him that was to come, viz. of Christ Jesus. For as the first Adam was the fountain, head, or root of sin and misery, so Christ is the fountain and head of righteousness and life. And having thus shewed, wherein they agreed, he comes now to shew, wherein they differ: And that he mani∣fests by these positions. 1. The sin of Adam is not so pernicious, as the righ∣teousness of Christ (which is freely given) is beneficial. For if the offence of the first Adam brought forth death to all that are naturally propagated of him, much more shall the free grace of God convey life to all those who are in Christ by Faith, and born of him after the Spirit. 2. Though from Adams sinning, the guilt of his one offence redounds to the condemnation of many, yet the free gift of God, viz. the righteousness of Christ, redounds to the justification of many, not only from the guilt of that first sin, but of all other actual sins also. 3. As by one offence death reigned over all mankind, much more shall they, who by Faith are united to Christ, and so participate of his abundant grace, and the free gift of his righteousness, be made partakers of everlasting life, wherein they shall reign with Him in glory. As therefore by one offence(b) 1.343 guilt came upon all naturally descended of Adam to their condemnation, so by the righteousness and perfect obe∣dience of one, viz. of Jesus Christ, (the meritorious cause of pardon), grace and absolution come upon all that believe in him, and are born again by his Spirit to their justification. From Ver. 12, to 20.

But here then it may be objected. If we are made righteous only by the righteousness of Christ, To what end was the Law given to the Israelites by Moses? He answers, It was not given that we should seek to be justified by it; But 1. That sin might abound(c) 1.344, that is, be more clearly manifested to us, to be sin, and exceeding odious. 2. That grace might super-abound, that is, might ap∣pear much more conspicuous and glorious in pardoning sin, and subduing of it. That as the power of sin appear'd in making us liable both to temporal and eternal death, so might the power of grace appear, in beginning in us a spiritual life here, and bringing us to an eternal life in glory hereafter, through the righteousness of Christ held forth in the Gospel. From Ver. 20, to the end.

He comes now to shew, that this Doctrine of justification by Faith in [Chap. 6] Christ, tends exceedingly to promote holiness. And that he may the more clearly prove it, he first answers an Objection, which some (its like) in those times were ready to make against this Doctrine. They would be apt to say, If we be justifi••d freely by the grace of God, through Faith in Christ; Why may we not then freely indulge our selves in sin, that we may more inhaunce the grace of God, and make it appear more abundant and glorious in the par∣doning of us? This Objecti n the Apostle answers with detestation, shewing that this Doctrine allows no such wicked inferences, but tends altogether to promote holiness. And this be plainly proves by this argument. True Believers are dead(a) 1.345 to sin, (that is, being partakers of the Spi∣rit of Christ they renounce it, and labour to mortifie it) therefore they cannot live in it. And this he shews is signified by their Baptism, whereby they are incorpo∣rated into Christ, and testifie their communion with him; 1. In his death; so that they are to imitate his death by dying unto sin, and by mortifying their cor∣ruptions. 2. In his burial, being buried with him in Baptism unto a similitude of his death and burial, by the immersion of the whole body into the water, (a custom much us'd in hot Countries); and there∣fore

they are obliged to endeavour the burial of the old man, and to labour to abolish the body of sin. 3. In his resurrection, therefore they are to imitate him by rising to newness of life. And as plants ingrafted, receive juice and moisture from the stock, so Believers being by Baptism implanted into Christ, do by virtue of their union with him, obtain power to kill sin, and to dye to it, in conformity to his death; and to rise from death in sin to newness of life, in conformity to his resurrection. And so the the old man(b) 1.346 is crucified with Christ, he having by his merits obtained not only remission of sins, but also the spirit of regeneration for Believers, that the(c) 1.347 body of sin may be destroyed, and they freed and delivered from its power, as those that are dead are no longer subject to the power of any man. And if they be conformed to Christ in his death, there is no doubt but they shall have a spiritual life here, and enjoy with him a celestial and ever∣lasting life hereafter. And as Christ being raised from the dead, dieth no more, so likewise it shall be with his members. For he died once to make atonement for sin(d) 1.348, and to ab••lish it. But being now alive, he lives to the glory of God his Father* 1.349, by whose power he was raised to life again: And so they likewise ought to look upon themselves as those that are dead to sin, and therefore must not live in it, but unto God, though grace received from Jesus Christ. From Ver. 1. to 12.

Having shewed how this Doctrine tends to promote holiness, he comes now to exhort those who are justified by Faith, to endeavour to be holy, and to take care that sin get not any dominion over them, and that they obey it not by yeilding to the sinful lusts, inclinations, and motions of the flesh, nor employ the faculties and powers of their souls, or the members of their bodies in the service of sin and the Devil, but in the service of God, who hath so graciously rais'd them by the power of his grace from the death of sin, and endowed them with the life of righteousness through Faith in Christ Jesus. And he tells them, that if they did contend and strive duly against sin, it should not have dominion over them, because they are not under the Law as a Covenant of works, exacting perfect obedience, and ministring no strength to perform it; but under a Covenant of grace in Christ, which ministers strength to resist sin, and to overcome it. Yet none ought to infer from hence, that because they are not under the Law as a Covenant, therefore they are not under it as a rule; or that because they are under the Covenant of grace, therefore they may indulge themselves in sin, seeing the con∣trary plainly follows thereupon. For standing in the relation of servants to God, they must not serve sin; for they must of necessity be the servants to him whom they obey, and must receive a reward proportionable to the work they do. If they be the servants of sin(e) 1.350, it will bring upon them eternal death; if they be the servants of obedience, that is, obe∣dient servants to God, it will bring them the reward of righteousness, which is eternal life. Indeed before their conversion, he acknowledges, they did serve sin, but (through the grace of God) the time of that bondage was past, and now they had begun sincerely to obey that form of sound Doctrine, into which they were led by them, that first preached the Gospel unto them(f) 1.351. Therefore being made free from the slavery of sin, they were now become servants to righteousness. He tells them, he speaks plainly to them in an earthly similitude (because of the weakness of their understandings in spi∣ritual

matters, Joh. 3.12.), and accordingly declares unto them, that is was but equal, that as before they had obeyed sin, and yeilded up their members to be servants to uncleanness and iniquity, even to the acting of all unrighteousness; so now they should yeild their members to be servants to righteousness, that they may attain to a high degree of sanctification. As therefore when they served sin they were void of righteousness, (that had no whit of their service), so now it is but equal, that seeing they are servants of righteousness, they should be free from sin, and not servants at all unto it. Lastly, he minds them of the sad na∣ture of the service of sin, it being for the time past unprofitable, for the time present shameful, and for the time to come deadly. But they that have gain'd liberty from the bondage of sin, and are become servants unto God, he shews, have great benefit thereby. For they will daily grow more and more in grace and holiness, and at last shall obtain eternal life. So that the wages, due reward, and end of sin, is death; but life eternal is the end of righteousness; not as its wages, but as a gift freely given by God, upon the account of the merit and intercession of Christ. From Ver. 12. to the end.

He comes now to answer another Objection which the Jews would be apt to [Chap. 7] make against this Doctrine. They might say, How can eternal life belong to you Christians, seeing you do not observe the Law of Moses, and so sin contemptuously against God. Nay not only the Gentiles who are converted to Christianity, are by you permitted to neglect Circumcision, &c. [Act. 15.], but the converted Jews are taught by you also, that they need not observe the Law of Moses, [see Act. 21.21.]? To this the Apostle answers, that they who believe in Christ are now no longer under the Mosaical Paedagogy, or tied to observe the Ceremonial Rites; which he proves by this general position, that the Law hath power over a man as long as it(a) 1.352 lives, and abides in force, and no longer; as he instances in the case of marriage. The Law of marriage binds a married wo∣man to her husband, as long as he liveth; but if he die, she is free from the obligation of that Law; that Law ceases as to her, and she is at liberty to marry to another. So for those of the Jews that believe in Christ, the Law(b) 1.353 (through the offering up of Christs Body on the Cross(c) 1.354) is dead to them, and they are freed from the obligation of it, and are now rightfully joined and espoused to another, viz. to Christ, (whose resurrection from the dead shews he is alive); that so living in conjugal affection and obe∣dience to him, they may be made fruitful by his Spirit, and may bring forth such holy actions as are agreeable to the will of God, and tend to his glory. This he shews was not done whilst they liv'd under the paedagogy of the Law, and those external carnal ordinances, (call'd here the flesh(d) 1.355); for though all sinful practices were forbidden by the Law, yet sinful affections were not thereby mortified, or subdued, but rather more irritated and stirred up; insomuch that they were obeyed, and yeilded to, and executed by their members, and so they brought forth that sad fruit, to wit, obligation to eternal punishment. But now they were freed from the Law, and those carnal external observances, (that obligation(e) 1.356 being cancell'd by which they were due), that for time to come they might serve God in newness of life, and with Evangelical obedience; begun and carried on, by the Spirit of Christ, and not accord∣ing to the directions of the Law; written for their use of old, by Gods appointment, and call'd here the oldness of the letter(f) 1.357. From Ver. 1. to 7.

Yet lest what he had said might be ill understood, he comes now to Apologize for the holiness of the Law, and to answer an Objection which he foresaw some might be apt to make against this discourse. Some might say, If vicious motions be stirred up by the Law, then the Law may seem to be the cause of sin. He answers, That the Law manifests and discovers sin, and therefore cannot work it. For as for his own particular, he should not so exactly have known the very desires of the heart to be sin, had not he by a more attentive consideration of the Tenth Commandment found that they were so. But when he knew this ori∣ginal corruption, or the inward depravation of his nature, taking occasion by the Law, that is, being stirred up, and more irritated by the prohibition of it, brought forth all the vicious motions of Concupiscence(g) 1.358 in him. Indeed whilst he knew not the Law, (that is, the exact holiness and purity it required), this kind of sin lay as it were dead in him, that is, was not known to him to be sin, neither did it terrifie his Conscience: But after the Law came to be better known by him, he found, by the prohibition of the Law, his appetite to sin was more increased and enraged. Formerly, when he liv'd a Pha∣risee, and had the Law, but did not sufficiently consider it, nor the exactness and perfection it required, he seem'd to himself to be alive(h) 1.359, that is, to be righteous, and so not liable or obnoxious to death: but when the grace of God had opened his eyes, and shewed him the true sense and spiritual meaning, and extent of the Law, and how that even inward desires contrary to the Law are sins, then he began to see his manifold sins and guiltiness, and that he was in the state of death. Then he understood these two things, which he knew not before: 1. The proper end and use of the Law, which was ordain'd to give life to them that should perfectly keep it. 2. The accidental effect of it, viz. that through the corruption of man, it became a cause of death to him, by irritating his inward corruption. He further shews, that sin, or the depraved nature in him, excited him to disobey the Law by suggesting to him, it was more pleasant to indulge himself in sin, and so seducing him, made him liable to the punishment of it, which is death. However the Law, he acknowledges, is in its self holy, just, and good. But some might then object, How can that which is in it self good, be a cause of death to any man? He an∣swers, 'Tis so only accidentally, not of it self, but through the corruption of mans nature, which therein manifests it self to be more superlatively evil and vile, by being irritated by so holy a Law, and so being the cause of actual sins, and of death. From Ver. 7. to 14.

In the next place, he shews, how he himself was grieved with the remainders of corruption, which he found in himself, even after he was delivered from the dominion thereof, and how much he strove against them, and how he got the victory over them, only by Christ. He complains, he consisted of a regenerate and an unregenerate part; the one was irritated by the Law of God, the other sweetly complied with it; from which two principles, arose a spiritual combate in him, (see Gal. 5.17), which he comes now to describe. And first he acknowledges, that the Law was spiritual, but when he look'd upon himself, and compar'd the

imperfection of his obedience with the spiritualness of the Law, he was compell'd to acknowledg, that he was still in part carnal* 1.360, (namely, in respect of the remainders of corruption that were in him), and sold under sin, not as if he were willingly obedient to it, but as one that against his desire and will, was of∣ten instigated by it, and sometimes over-power'd by the tyranny of it, and car∣ried away whither he would not, and from which he was not yet able wholly to free himself. For that (says he) which sometimes I do, being over-power'd by the force of corruption, and violence of temptation; I do not allow, or approve in my renewed judgment, but utterly condemn, before those corrupt passions are stir∣red in me; and the good which I will and approve, that I do not, in such per∣fection as I gladly would. For I would perform perfect obedience to the Law, but I find that in many things I fall short and offend, yea sometimes am hurried into the evil, which I am utterly averse from, when I am not thus assaulted. So that therein I shew and manifest, that I approve and own the Law to be good, and a perfect rule of righteousness. From Ver. 14. to 17.

He further shews he stood not in fear of being rejected of God, for those remain∣ders of corruption in him, so long as he heartily strove against them, and endeavoured to subdue them. For God judgeth of his Children, that are thus exercis'd be∣tween flesh and spirit, according to the better and sounder part in them, unto which they do willingly cleave and adhere, and not according to the other (the flesh) which they do resist and combate against* 1.361. Ver. 17.

He acknowledges, that in his nature, so far as it is yet corrupt and unrenewed, there dwells no spiritual good, by which he can please God; and consequently not so much as power to will any good. Indeed he found his renewed will somewhat inclining to good, but the corruption yet remaining in him, often hindred the exe∣cution of those good motions and inclinations, insomuch that he could not but ac∣cuse himself of manifold omissions of good, and commissions of evil, which he was heartily sorry and displeased with himself for: so that it was not he as renew∣ed, but as over-power'd by this in-dwelling corruption, that did this evil. And further he declares, that when he was ready to do good, he found the pravity of nature present with him, as a Law over-swaying, and forcing, and inclining him to evil; yet, according to his renew'd nature, (called the inward man be∣cause hidden, and concealed from the eyes of man), he delighted in the Law of God. From Ver. 17. to 22.

But he tells them, he had sad experience of another Law, viz. the power of sin, yet exerting it self in him, and warring and fighting against the Law of God, by which his inward and renewed man was guided, (and with the purity and spirituality whereof it was delighted), and endeavouring to captivate him unto evil. Ver. 23.

Ʋnder a feeling of this misery, he cries out, O that I were delivered from these carnal lusts, that are a death to me! O that I were out of this ani∣mal and terrestrial life! O that I were delivered from this body subject to death! for till then I cannot expect to be delivered from the remainders of sin, and the old man, (which he here calls the body of death, see Rom. 6.6.), Yet for all this he does not faint and despond, but blesses God who in and through his Son, delivers him from the curse of the Law, and the dominion of sin, and will perfect his deliverance from all the power of it in his due time. At last he concludes, that in this his present regenerate condition; though with his mind, that is, with that part that is renewed in him, he serves the Law of God, yet by reason of the corruption that remains in him, (against which he did strive),

he is sometimes tempted and seduced to the commitment of sin. From Ver. 23 to the end.

[Chap. 8] He comes now to shew, that this Doctrine of justification by Faith in Christ affords Believers strong ground of comfort against all fear of evil or punishment, to be endured after this life; which a sense of the imperfection of their sanctification, and of sin dwelling in them, might strike them with. And under this Head, (from v. 1. to 9.), he shews, 1. That this consolation, viz. security to be freed from Condem∣nation, is proper and peculiar to justified persons, only; who being implanted into Christ by Faith, endeavour to be more and more holy, and fulfill not the lusts of the flesh, but follow the guidance of the Spirit of God. For the power of the quick∣ning Spirit of Christ, (which rules in the hearts of Believers as a Law, dicta∣ting to them what they ought to do), frees them and himself in particular, from the reigning power of sin, the wages whereof is death: From neither of which the Law of Moses was able to rescue any man. For the Law cannot justi∣fie any man now, since mans transgression of it, but it only condemns and works wrath; it shews sin, it cannot abolish it. What therefore the Law cannot do by reason of mans first transgression thereof, and his present pravity of nature, God was pleas'd to do, by sending his Son (who took on him our true human nature, yet not a sinful nature, though he had the likeness of it, in being subject to our infirmities), to be made a Sacrifice for us on the Cross, and there he condemn∣ed sin in the flesh of his Son, and did exact of him the pun••shment due to it, that we believing in him might be justified, and reckoned as those, that have performed perfect obedience to the Law; and that, by the inchoation of sincere E∣vangelical obedience to the Law in us, we might be enabled to walk after the Spirit, and not after the flesh. For those that are in their corrupt and natural estate do savour only fleshly things, which lead and bring a man to death, but they that are regenerate do savour spiritual things, which lead to everlasting life and peace. For the wisdom of the flesh, or the carnal mind, is enmity against God, there being a natural repugnancy in it to submit it self to his will. There∣fore they that are in their carnal and corrupt estate, and follow the lust and con∣cupiscence of the flesh, cannot please God till they be converted and changed. From Ver. 1. to 9.

2ly. He addresses himself to the Believing Romans, applying this consolation of immunity from condemnation unto them, who being united to Christ by Faith, have the Spirit of Christ, by his gracious operations dwel∣ling* 1.362 in them. And if Christ be in them by his Spirit, though their body be mortal and subject to death, (by reason of sin, which still dwells in them), yet their spirits or souls are made partakers of eternal life initial, by the righteousness of Christ imputed to them, and a work of sanctification begun in them, which Christ, who hath begun it will carry on. And if the Spirit of Christ dwell in them, he will never leave his habitation, but will raise their bo∣dies to life again at the last day, as his own body was raised from the dead by the power of God. From Ver. 9. to 12.

3ly. He shews from ver. 12. to 17. what use they are to make of this Doctrine, (which affords so great consolation), namely, to engage themselves with all serious∣ness to subdue the flesh, and to be more and more holy. For if they live after the flesh they shall dye, not only a temporal but an eternal death; but if they through the grace and assistance of the Spirit, do subdue and mortifie the sinful lusts of the flesh, they shall live, not only a spiritual life here, but an eternal life in glory here∣after. And he further tells them, that all that follow the guidance of the Spi∣rit of God do evidence themselves to be the Children of God. For after that they have received Christ by Faith, a servile fear of condemnation is no more wrought

in them (as was before wrought by the Spirit(b) 1.363 in the preaching of the Law, in order to bring them home to Christ), but the Spirit of adoption(c) 1.364, which testifies to them, that they are the Children of God, and so encou∣rages them with an humble confidence to call on God as their reconciled Father(d) 1.365. So that they shall not need to fear condemnation any more(e) 1.366, being freed from it by Christ. And this Spirit of Adoption witnesseth in∣wardly unto their Spirits and Consciences that they are the Children of God. From Ver. 12. to 17.

He comes now to shew, how this Doctrine of justification affords grounds of comfort to justified persons against the afflictions they may meet with in this life From Ver. 17. to 31.

And, 1. He shews, that they are Heirs, Heirs of God, and joint-Heirs with Christ(f) 1.367, their Elder Brother; and if they be willing to suffer with him, (when called to it), and to have communion with him in afflictions(g) 1.368, they shall also be glorified with him. And he tells them, that the sufferings of this life(h) 1.369, let them be what they will, are no way to be compar'd to the glory that shall be revealed hereafter, and conferred on those that suffer for Christ. He shews them, that the whole frame of the Ʋniverse, and all the visible Creatures in it, being now (contrary to the first institution of God) made subject to vanity, and in a great part to destruction, long(i) 1.370 as it were, for the manifestation of the glory of the Sons of God at the day of judgment, that they may be redeemed and delivered from their corruption, and the abuse of men. For the Creature against its natural propension and inclination, (which inclines it to self-preservation), was made subject to vanity and a frail condition, and that by reason of the sin of man, for which God subjected it to this curse and male∣diction. And if the Creature(k) 1.371 being made thus subject to vanity and misery, (not for its own, but our fault), doth patiently bear it, in expectation of deliverance from this bondage of corruption, and to be restored into that excellent and primitive state of its creation(l) 1.372, (name∣ly, at that time when the Children of God shall attain unto their glorious Estate), how much more should we patiently bear afflictions, in expectation of a glorious de∣liverance? For the whole Creation(m) 1.373 (after the manner of a travelling woman) doth groan and sigh with us, to be delivered of this burden of vanity and misery, unto which it is subjected. And we also (says the Apostle), who have received the first fruits of the Spirit, (viz. peace and joy, which are the pledges and beginnings of Eternal life), do breathe after the compleating and per∣fecting of our Adoption, in the glorious resurrection of our bodies, and redemp∣tion of them from all evil and misery. And the hope of this should comfort us under all afflictions. For we have not at present actual possession of the glory we expect, but have it as yet only in hope; but hope(g) 1.374, (that is, the thing hoped for), when it comes once to be seen with our eyes, and possessed, is no longer hoped for,

but enjoyed. So that it is the property of hope, to wait for, and expect a fu∣ture good, and of Christian hope to expect the glorious manifestation of the com∣pleat Adoption, and glory of the Sons of God, and to wait patiently for it. From Ver. 17, to 26.

2. He shews, that justified persons are not left to themselves in those afflictions that come upon them, but the Spirit of God supports them in their distresses and anxieties of mind, and teaches them how to pray, (which is the surest refuge in trouble), helping their infirmities, and directing them to ask things agreeable to the will of God, and in a due manner. He also intercedes for them, that is, causeth and exciteth them to intercede, and cry, and pray for themselves(o) 1.375, and that with lively feelings, groan∣ings, and pangs of affection, such as cannot be expressed or uttered by words. And God who is omniscient, knows what is the mind and intention of those groans, which his Spirit excites in his own Children. For the Spirit teaches and guides the Saints to pray in such a manner as is best pleasing and acceptable to God. Therefore, being sure to be heard, they may comfort themselves in their afflictions. From Ver. 26, to 28.

3. He further declares how He and other Believers did know by daily expe∣rience, that all things (even afflictions) do work toge∣ther(p) 1.376 for good to the Saints, they being effectually called to believe in Christ, according to the eternal counsel and purpose of God; according to which he hath purposed in himself, to save mankind only by grace through Christ. For whom he did fore∣know, chose and mark, for his own, from all eternity; he did predestinate, fore-appoint, and design to make conformable to his Son, not only in holiness and happi∣ness, but in the Cross and sufferings, as the means conducing thereunto; intend∣ing, that his own Son should have many adopted Brethren, of whom he should be the Head and Captain, (as the first-born was wont to be in all families), in couragious bearing of afflictions, and passing thorow them to eternal glory. And those whom he did thus fore-ordain* 1.377 to eternal happiness, he effectually calls in time to believe in his Son; and whom be thus calls he justifies; and whom he ju∣stifies them he decrees to glorifie; first, by sanctifying of them, (which is glory begun), and hereafter by giving them a full possession of glory in Heaven. Therefore justified persons have a solid ground of Consolation, though they be afflict∣ed in this life. From Ver. 28, to 31.

4. He concludes this Argument of his, for justification by Faith, with a holy insultation, and triumphing in Christ against all accusations and tribulations which the Devil or the World might be able to bring upon justified persons; arguing in this manner: If God declare himself to be so much for us, as that he hath chosen, called, justified, sanctified, and intends to glorifie us hereafter, who shall be able to hurt us? If God spared not his only begotten Son, but gave him over to death for all us who believe in him, we have no cause to fear but he will give us whatsoever else is good for us, and may tend to promote our Sal∣vation. And to pursue this Argument further, he asks, Who can implead any of Gods Elect, as Satan and their own Consciences (sometimes) are apt to do? If they do, he replies, It is God that justifies(q) 1.378, ac∣quits and absolves them from condemnation for the sake of Christ. And he demands, Who can condemn those who are freed by Christ, who dyed, rose again(r) 1.379, now sits at Gods right hand, and intercedes for them? He asks, What can separate them from that love wherewith Christ hath loved them, and manifested toward them, in doing all this for them? Shall tribulation, or persecution, or

any afflictions, which are only trials of Faith? No, none of them can hinder them from enjoying the full effect and sweet sense of Christs love, though such trials have been the lot of Gods people, both under the Old and New Testament. So that they may apply the words of David in Psal. 44, 22. unto themselves, saying, For thy sake, O Lord, we are persecuted continually, and are in daily expectation of death, and are used as if we were sheep destinated to the slaughter; nevertheless in all these conflicts we do more then overcome, through Christ helping of us; our graces being strengthned thereby, and our reward in∣creased. He concludes that he is perswaded, that neither the pleasures of life, nor the terrors of death, nor evil Angels, nor any of the powers and principalities of this world, nor evils present, nor any that can happen to us hereafter, nor heighth of prosperity, nor depth of adversity, nor any thing else, can separate us from the love of God, wherewith he loves us; being by Faith united to Christ. For his love is founded on an immutable foundation, viz. the infinite merit of his Son. From Ver. 31. to the end.

He further confirms the assertion, that justification is by Faith in Christ, [Chap. 9] and not by the works of the Law, from the experience of the Israelites, who seeking justification by works, and not by Faith in Christ, found it not, and were therefore cast off; and from the experience of the believing Gentiles, who not trusting in their own works, fled by Faith to Christ for justification, and so obtain'd it. And he answers four Objections, which he foresaw would be made against what he should say touching the rejection of the Jews.

1. Some would perhaps say, that what he spake upon this Argument, savour'd of ill will and disaffection to his own Nation. For answer to that, he solemn∣ly protests in the presence of Christ, his Conscience also bearing him witness (which was guided by the holy Ghost), that he was greatly afflicted, and grieved at the very heart, for the rejection of the Jews, who would not be brought to look af∣ter Christ, but depended on the Law, and confided in their own righteousness. For he had such an affection for them, that if it were possible, (and might consist with the will of God), that retaining his communion with Christ in ho∣liness and love, he might be separated from him in bliss and happiness, he could even be willing to suffer it(a) 1.380, to redeem his Kinsmen and Nation from that judicial rejection. And besides his natural affection to them, he tells them, he had other reasons to inflame him to this Charity, and to oblige him to have a high respect and esteem for them, they being the people whom God had extraordinarily dignified with many great and glorious priviledges. Particularly, they were Israelites descended from Jacob, who wrestled with God for the blessing, and had thereupon the honourable name of Israel(b) 1.381 given him, Gen. 32.28. 2ly. God assum'd and adopted them for his peculiar people, before all other Nations of the world, [Exod. 4.22. Deut. 14.1. Jer. 31.9.] 3ly. They had the high priviledg to have the presence of God in a more eminent and glorious manner manifesting it self among them, from between the Cherubins on the Ark, [2 Chron. 6.41 Psal. 63.2. Psal. 78.61. 1 Sam. 4.21, 22.]. 4ly, With them the Covenants were made, viz. that Covenant first made with Abraham, and of∣ten repeated; and the Sacraments of the Covenant were also given to them, viz. Circumcision and sprinkling of blood, [G n. 17.10. Exod. 24.8.]. 5ly. To them God give his Laws, moral, judicial, and ceremo∣nial, prescribing his own worship and service. 6••y, To them the promises of the Messias were made. 7ly, They are descended of those honourable Patriarchs, Abraham, Isaac, and Jacob. Lastly, They are they, of whose stock Christ took

his humane Nature, who in the unity of his person, is true man, and true God, blessed for evermore(b) 1.382. From Ver. 1, to 6.

2. Objection: If the Jews be rejected, then some will be apt to say, That the Word of God, and the Promises of Grace made to the Israelites is void, where∣in God promis'd to Abraham, I will be thy God, and the God of thy Seed. He answers, that all that are born of Israel the Patriarch, according to the flesh, are not true Israelites, that is, such to whom the Promise appertains. Neither are all that are begotten of Abraham according to the flesh, the true Children, and Heirs of the Promise, but only his spiritual Seed, namely, true Believers, begotten after the Image of his Faith. For Abraham had two Sons, Ishmael, and Isaac: Ishmael was a type of those that are born, only according to the flesh, and were to be cast out; and Isaac, of those that are born, not meerly by the power of Nature, but by vertue of the Promise and free grace of God, and these are to be reckoned for the true Seed(d) 1.383, that shall inherit, [see Gal. 4.24, &c.]. So that the carnal Seed of Abraham, born according to the course of Nature, are the Children of God, to whom the Promise was made; but the Children(e) 1.384 represent∣ed by Isaac* 1.385, born of the supernatural power of the Spirit of God, (who by Faith lay hold on the Promise of Salvation made in Christ), they are to be accounted for that Seed mentioned in the Covenant, I will be thy God and the God of thy Seed. This also, he shews, was typified in the twins Rebecca had by Isaac, viz. Esau and Jacob, who though they had not only one Father, but one Mother, (which Ishmael and Isaac had not), and were born at one time, yet their condition was very different, neither had they equal favours and priviledges vouchsaf'd to them by God. If therefore any shall won∣der that the Gentiles should become Heirs to the Promise, by Faith in Christ, and that the carnal Jews should be cast off, for their infidelity, and adhering to their own righ∣teousness, let them consider this instance of Esau and Jacob, of whom when Rebecca was with Child, and found the Babes strugling in her womb, (in a manner not usual to other women, Gen. 25.22, 23.), she enquired of the Lord by prayer, or by some Prophet, what the meaning of it should be, and received this answer, that two Nations (that is, the heads of two Nations, viz. Edomites and Israelites) were in her womb, and that God had determined before either of them had done good or evil, to prefer the younger before the elder, and declared, that the elder should serve the younger* 1.386, [which was fulfilled, when the Israelites subdued the Edomites, 2 Sam. 8.14. 1 King. 22.47. Obad. v. 17, 18.]. And in the Prophet Malachi, ch. 1. v. 2, 3. 'tis expressed in higher terms,* 1.387 viz. Jacob have I loved, Esau have I hated: where, by Esau his posterity, the Edomites are to be understood, and by that word hated, seems to be meant, that God less loved them, than the Israelites; or was not so kind to them, as to these; in that, whereas he gave to Jacob or the Israelites, a Land flow∣ing with milk and honey; the portion of Esau, or the Edomites, was the stony and barren Mountains of Seir. For the word hate in Scripture many times signifies no more than less to love: As Gen. 29.31. Luk. 14.26. Joh. 12.25. And this was spoken, that by this type

the eternal purpose(f) 1.388 of God, founded in his own free choice, might be manifested and declared, fixed and firm, to save sinners, not for the works that they should do, but by Faith in his Son, which is wrought in them by the free and effectual vocation(g) 1.389 of his Spirit, illumi∣nating their minds, and changing their hearts; that so they may acknowledg their justification and salvation to his free grace in Christ only, and not to their own me∣rits and works, which the carnal Israelites so much de∣pended on. From Ver. 6, to 14.

3. Objection: But if God deal thus unequally with men, and do not dispense his favour according to mens merits and works, Does he not seem to be un∣just?

Answ. Far be it from us to think, that God can be in the least unrighteous. For he is debter to no man(h) 1.390, and therefore he is free to dispense his favours where he pleases, and to deny them where he pleases, without giving account thereof to any one. And this is agreeable to what he himself says to Moses, Exod. 33.19. I will have mercy on whom I will have mercy, &c. Therefore no man is injur'd that is not effectually call'd by his grace, seeing it is of his free grace and mercy that any one is call'd. 'Tis not therefore to be ascrib'd to mans free will or endeavour that any obtain Salvation, but to the free grace and mercy of God. And as God is free in shewing mercy to whom he pleaseth, so he may justly cast off and reject obstinate contemners of Christ and his Gospel, for their own contumacy; as he proves by the instance of Pharaoh, who having often hard∣ned his own heart against the judgments of God, [Exod. 8.15, 19. & 9.34.], at last God was provoked judicially to leave him to him∣self, and to give him up to his own obstinacy and obdu∣ration, [Exod. 9.12.] Insomuch that God tells him, [Exod. 9.16.], for this have I raised thee up(i) 1.391, [or made thee to continue]; and have preserv'd thee a∣midst

all these plagues, that (thou abusing my patience by thy desperate obsti∣nacy), I may shew forth my divine power, and make it appear more illustrious before all the world, in the tremendous and exemplary punishment I shall inflict upon thee. Ʋpon the whole, the Apostle concludes, that as God is free to shew mercy where he pleases, and is not bound to render any reason thereof, beyond his own will, and divine pleasure; so when he delivers up any obdurate sinner to the obduration(k) 1.392 and hardness of his own heart, this he may justly do, without any impeachment of his righteousness. From Ver. 14, to 19.

4. Objection. If the case be thus, that God doth sometimes (and that just∣ly) leave obdurate sinners to harden themselves, why is he so offended at it, why does he so complain of it by his Prophets, why does he severely punish it? For who can resist his will?

Answ. 'Tis not fit(l) 1.393 that Man, who is a guilty Creature, and obnoxious to God, should presume to ob∣ject any thing against Gods proceedings, which are always just and holy. 'Tis not fit the Creature should dispute with his Creator; or question him, why he hath dealt thus or thus with him. Hath not the Potter power and liberty, out of the same lump of Clay to make one Vessel f••r an honourable use, and another for a vile and more abject, [see Isa. 29.16, & 45.9.]. Are not all mankind in the hand of God, as Clay in the hand of the Potter, Jer. 18.6? What if God, after he hath expressed patience, and b••rn with the vessels of wrath* 1.394, a great while, who by their sins fit themselves for destructi••n, do at last give them up to it, and to the judgment they have deserved? is there any thing that can reasonably be ob∣jected against this? And thus the case stands with the incredulous Jews, whom God rejected not, till they had shewed themselves obstinate refusers and contemners of Christ and his Gospel. And what if God willing to ren∣der the riches of his free grace more illustrious towards the vessels of mercy, do effectually call them to believe in his Son, and by justifying and sanctifying of them, prepare them for glory. And thus the case stands with those that are brought to believe in Christ, not only a∣mong the Jews, but among the Gentiles also. And what is there in this that any can blame, there being so much righteousness, wisdom, and goodness manifested there∣in? From Ver. 19, to 25.

And lest the Jews should yet stumble at this Doctrine, he comes now to prove that the calling of the Gentiles was foretold by the Prophet Hosea, ch. 2. v. 22.

where God declares, that he will call them his people which were not his people, and will have mercy on them which have not obtained mercy. And Hosea 1.10. he says, it shall come to pass instead of that which was said unto them, ye are not my people, it shall be said to them, ye are the sons of the living God; which notes his receiving the Gentiles into the Church, which was an act of Gods free and undeserved mercy; at which the Jew∣ish Believers were much astonished, as we may see, Act. 10.45. He shews also, the rejection of the Jews to be f••retold by the Prophet Isaiah, ch. 10.22. whose words he accommodates to this matter, in which place the Prophet proclaims on this wise, Though the number of the people of Israel, according to the flesh, shall be very great, that they may be compared with the sand on the sea∣shore(m) 1.395, yet a very few only of them shall be sa∣ved. This the Prophet speaks of th••se Jews that escaped the hands of Sennacherib (which were only those few that fled to Jerusalem); and the Apostle considers the deliverance of those few as a type of those that shall be∣lieve in Christ to their salvation. The Prophet further adds, that God would make a quick dispatch, and deal in justice with that land, and that people of the Jews; and though there were never so many of them, only a few should be left, the far greater part should be involv'd in that destruction. And this the Apostle cons••ders as a type of the rejection of the greater part of the Jews, for their incredulity and contemptuous refusal of Christ. And to this also he accommodates what the same Prophet had be∣fore said, ch. 1. v. 9.(n) 1.396 concerning those shut up in Jerusalem, when Rhezin King of Syria, and Pekah King of Israel besieged it, but could not prevail against it, 2 King. 16.5. namely, that if the Lord of Hosts had not by that means preserved a small remnant, viz. a small seed to them, out of which that people might after∣wards spring up again, they had been as utterly destroyed as Sodom and Gomorrah were. And in the like manner God would now in these times only bring some few* 1.397 of the Jews to believe in Christ, and would reject the greater part of them for their obstinate refusing of him. From Ver. 25, to 30.

In sine: he shews, that the experience of the believing Gentiles might con∣firm this Doctrine of justification by Faith. For they not following after the righteousness of works, nor seeking to be righteous that way, had attained to true righteousness, viz. that which is by Faith in Christ; and the unbelieving Jews, seeking to be justified by the Law, and following after that way(o) 1.398 of righteousness, came short of that righteousness which they sought after and no wonder seeing they sought it, not by Faith in Christ, but despised him to their own destructi••n, stumbling at his humility and mean condition in this world. And thus it was predicted in those two places, Isa. 8.14. & 28.16.(p) 1.399 Behold I lay in Sion (that is, in the Church of God among the Jews) a foundation stone, viz. the true Messias Jesus Christ, who to the unbelieving Jews and Gentiles, is a stone of stumbling, and a rock of offence, but whosoever be∣lieveth in him shall not be frustrated of his hope, or ashamed(q) 1.400, whether he be Jew or Gentile. From Ver. 30. to the end.

[Chap. 10] He further prosecutes this Argument of the Jews temporary rejection; shew∣ing this to be the cause thereof, that they foolishly and stubbornly rejected the righteousness which God presents in the Gospel. And being first to convince them of their folly therein, lest they should think he spake out of disaffection to his own Nation, he professes he was so far from it, that he heartily prayed to God for their conversion and salvation. For he could not but bear them record, that very many of them had a zeal, in their way, to please God, but for want of true knowledg they were greatly mistaken. For being unsatisfied of Gods way of ju∣stifying sinners, by the righteousness of Christ apprehended by Faith, and de∣siring and endeavouring to establish a way of righteousness by their own works and obedience to the Law, they have refused to submit to Gods way of justifica∣tion, which is by Faith in Christ. He tells them, they should have considered, that Christ is the end of the Law, that is, that all the Ceremonies of the Law prefigured him, and had reference unto him as their scope and end; and that the moral Law convincing men of their sins, and condemning them for them, did plainly shew, that the expiation of sin could no where he found but in the sacrifice of Christ, and therefore righteousness must be sought by Faith in him, and not by the Law. For Moses when he commended the Law to the people, Deut. 30.11, &c. spake in this wise; This is the commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldst say, who shall go up for us to heaven, and bring it down unto us, that we may hear it and do it. Neither is it be∣yond the sea, that thou should say, who shall go over the sea for us, and bring it unto us, that we may know it and obey it: but the word is very nigh unto thee, in thy mouth, (that is, thou canst not plead ignorance, for this word is fully declar'd to thee, and thou hast it daily in thy mouth) and in thy heart, (thou understandest sufficiently what the Lord requires of thee), that thou mayest do it. It remains therefore, that thou take care fully and ex∣actly to perform it. For the man that doth all things prescribed in the Law ex∣actly and perfectly, without ever failing in any one particular, shall live there∣by: And on these, and no other terms doth the Law promise eternal life, which now are not possible to be perform'd by any meer man since Adams fall. But as for the Gospel which presents justification by Faith, he tells them, that if he may bring it in speaking, in allusion to Moses, they should find it would speak in this wise: Say not in thine heart, (nor give way to any such vile thoughts), Who shall ascend into heaven to bring the Messias down from thence, that we may believe in him and obey him? For he is already come from heaven, and actu∣ally exhibited and offered to thee, and if thou wilt be saved, 'tis necessary thou believe that this Jesus is the true Messias, sent of God; and not only so, but that being crucified here by wicked men, and put to death, and laid in the grave, he rose again the third day, and ascended to the right hand of his Father, there to intercede for us. And say not thou in thy heart, Who shall descend into the deep, (that is, into the grave), to bring Christ again from the dead? For as he died for the sins of men, so he is assuredly risen again for their justi∣fication. And further, he shews, 'tis agreeable to the righteousness which is by Faith, in allusion to what Moses said, to speak thus. The Gospel (which holds forth all these things concerning Christ, and by which men are exhorted, and brought to believe), is openly proclaim'd and preached by the Apostles, and other Ministers of Christ (so that none of you can reasonably pretend ignorance) this word, I say, is come near unto you, and so plainly declar'd that you may apprehend it in your understandings, believe it in your hearts, and confess it with your mouths(a) 1.401. And he that shall sincerely confess with his mouth, and own Jesus Christ for his Lord and Saviour, [see Gal. 2.20. 1 Tim. 1.15.], and with his heart believe in him, and depend on the merits of his death ond passion, and believe also his resurrection, shall certainly be saved. For Faith is the means whereby the righteousness of Christ is received and made ours; and a sincere

confession of Christ is an effect and fruit of that Faith, and so a way(b) 1.402 un∣to eternal salvation. And that there is a real connexion between true Faith in Christ, and eternal salvation, (so that he that hath the one, shall not fail of the other), he proves from Isa. 28.16. where the Prophet saith, he that be∣lieveth, [viz. in Christ the precious Corner-stone laid in Sion] shall not be ashamed, nor frustrated of his hope and expectation. And there is no difference between Jew and Gentile in this matter. For he that is Lord over all, is rich in his mercy to all, that truly worship him, and call upon him, with a true Faith and Contrition, as he proves from the testimony of the Prophet Joel, ch. 2.32. which promise belongs to the Gentiles as well as to the Jews, as may appear from Act. 2.21. From Ver. 1. to 14.

Having thus shewed, that the Promise is universal, that whosoever call upon the Lord in a due manner shall be saved, whether they be Jews or Gentiles, hence he inferreth, that the Gospel must be preached to the Gentiles, and that himself and his fellow Apostles did nothing but what was agreeable to the will of God in so doing. This he proves by an heap of arguments clapt together after this manner. Those that(c) 1.403 call on the name of the Lord and worship him in a right manner shall be saved: but none can call on him, except they first believe in him; nor believe in him, except they have been first instructed, and taught to know him; nor can they ordinarily be taught to know him without a Preacher, nor can any lawfully preach them, except they be authoriz'd of God, and sent; and to such the words of the Prophet Isaiah, ch. 52.7. may be ad∣apted (which were first spoken on occasion of the joyfull tydings brought by the messengers who brought the news of the Jews deliverance out of the hands of the Babylonians), How beautiful are the feet of them that preach the Gospel of peace, and bring glad Tidings of good things. For if the news of that corporal deliverance by Cyrus was so welcom, how should the Gospel-tidings of spiritual deliverance from the slavery of sin and Satan by Christ be much more welcom? From Ver. 14, to 16.

But here he supposes the Jews (who could not abide to hear the Gospel should be preached to the Gentiles) might object, If the preaching of the Gospel to the Gentiles be of God, how comes it to pass, that so few of them obey it? To this he answers, that the Jews were not to be offended hereat. For as the sending of the Apostles to preach the Gospel was foretold in the Scripture as he had proved, so the incredulity of the greatest part of the Jews and Gentiles, and the small fruit and effect of the Apostles labours was foretold also, in those words of Isa. 53.1. Lord who hath believed our report? that is, how few have been perswa∣ded, and wrought upon by our preaching. It follows therefore, that the Faith of the Gentiles could not in an ordinary way be otherwise wrought, than by hear∣ing the Gospel preached* 1.404, and the Gospel could not be lawfully preached unto them but by the command of God. But then here it might be objected again; If God intend∣ed that the Gospel should be made known, and preached to the Gentiles, as well as to the Gentiles; how comes it to pass, that the Apo∣stles have preached it to so few of them? He answers, that not a few only of the Gentiles have heard it; for what was said by David, Psal. 19.4. concern∣ing the preaching of the heavens, may well be said concerning the preaching of the Apostles; their sound(e) 1.405 went into all the earth, and their words into all the world. From Ver. 16. to 19.

* 1.406But the Jews might here further object, That they did not know that the Gos∣pel was to be preached to the Gentiles, and that they should be called to a par∣ticipation of the grace thereof.

He answers, that Moses and Isaiah do both plainly affirm it: As first, Mo∣ses, Deut. 32.21. where he foretells, that because the Jews violated the con∣jugal Covenant between God and them, He would cast them off for their wick∣edness, and bestow their priviledges on the Gentiles. As if God should have said, You have chosen another God, even your idols; and I will chuse another people, even the Gentiles; you have angred me by giving my honour to Idols, and I will anger you, by giving your prerogatives to the Gentiles. 2ly. Isaiah affirms the same, who in ch. 65.12. predicts the conversion and coming in of the Gentiles, by the ministry of the Gospel; and also the rejection of the Jews, declaring bold∣ly and plainly, that God would be sought* 1.407 unto, and call'd upon, by those that have not in former times asked any thing of him; that he would manifest him∣self to them who before inquired not after him, and prevent their seeking of him by sending unto the seeking of them, [see 2 Cor. 5.20. Eph. 2.17]. And, that the Jewish Nation, whom he had long laboured with, from time to time, to reduce and reclaim them, spreading forth his hands all the long day of their vi∣sitation, to invite them, and call them by the preaching of his Prophets, and af∣terwards of his Apostles, (but in vain). He was resolv'd, for their wilfull ob∣stinacy, to reject them, and to receive the Gentiles in their room. From Ver. 19, to the end.

[Chap. 11] Having thus spoken of the rejection of the Jews for their refusing Christ, in the 9th and 10th Chapters, and of the calling of the Gentiles; he comes now to shew, That the Gentiles ought not thereupon to insult over the Jews. For their rejection is neither total, nor final. The former he proves from ver. 1, to 11. The latter, from ver. 11, to 33.

1. The first he proves, viz. That God hath not totally rejected all, and every one of the Jews, by these Arguments. For, 1. He himself being a Jew was not rejected. 2ly, God hath not cast away those of the Jews which he fore∣saw(a) 1.408 would (through the operation of his grace) embrace Christ, and believe in him. 3ly, He proves this, by instancing in Elias, in whose days the ten Tribes having generally revolted from God, and followed Jeroboams Idols, the Prophet comes to God, and complains of the wickedness of the people of that time, that they had killed the Lords Prophets, and thrown down his Altars(b) 1.409, (built by pious men of the ten Tribes to serve God with, when they were not permitted to go to Jerusalem(c) 1.410), and that himself was now the only pious man left in the Land, (thinking possibly that all that Obadiah had hid were destroyed by Jezebel), and that was the reason they now attempted to kill him also. God answers him, that he had reserved Seven thousand to himself, that continued in his true worship, who had not bowed the knee to the Image of Baal. As therefore there were many true wor∣shippers in Israel in that time of general defection besides Elias, 1 King. 19.14. so he tells them at this time, though the generality of the Jews for their refusing of Christ be rejected, yet God had reserved to himself a remnant, according to his free and gratuitous election, whom he will draw to believe in his Son. Hence he infers two Conclusions. 1. If a remnant be reserved, meerly by the free and gracious election of God, then 'tis not upon the foresight and consideration of the merit of their own works;

for that which is of grace is not of works. Grace and works (as causes) mutually destroy each other. Grace is free and* 1.411 gratui∣tous, and gives a favour which is not due; but whatso∣ever is given for the merit of works, is not freely given, and consequently is not grace. Works challenge a reward as a due debt, else they would lose the nature of works done to merit by. The nature of grace is to be free; but the nature of works is to make indebted. If therefore the Election be meerly of grace, God ought to have all the glory; If it be upon the merit of works foreseen, then corrupt flesh will boast.

2ly. His second Inference is this, that though the generality of the Israelites, (who are so after the flesh), seeking justification and salvation by their own righ∣teousness, and observance of the Law, (and not in a right manner), have not obtain'd it, (see ch. 9.31.); yet the elect among them, seeking it in a Gos∣pel-way, by Faith in Christ have obtain'd it; and the rest (being left to themselves and the power of the Devil) by the just judgment of God, are blinded and hardned even unto this day(c) 1.412; so that in them is accomplished what the Prophet Isaiah [ch. 29 10. & 6.9.] long ago prophesied of those Israelites, who having first hardned their own hearts against God, should be after given up by God to a further obduration; insomuch that the spirit of slum∣ber(d) 1.413 should fall upon them, and they should have eyes and ears, wherewith (as the case stood with them) they could neither see nor hear; that is, such a mind where∣with they could not understand the things that concern'd their peace. And what David said prophetically(e) 1.414 of some in his time, Psal. 69.22. (by way of retribution to their wickedness), that the things that were appointed for their good, (viz. their necessary food and refreshment), should turn to their mischief, saying, Let their table(f) 1.415 be made a snare, and a trap, and a stumbling block(g) 1.416 and tend to their hurt; and bow down their back(h) 1.417 always, that is, let them savour nothing but earthly things, having their minds and hearts intent upon them; who being often warn'd of God, would not mind heavenly things. All this the Apostle applies, and adapts to the incredulous Jews of his time, to whom the very preaching of the Gos∣pel was an occasion of obduration, they growing worse, and not better, by it, and being blinded, discerning nothing of heavenly things. From Ver. 1, to 11.

2. Having thus shewed, that the rejection of the Jews is not total, he comes now to shew, it is not final, and that they shall be generally called before the end of the world, that both Jews and Gentiles may make one sheepfold, and one flock under Christ Jesus the great Shepherd. To prove this point, he brings divers Arguments for the comfort of the poor Jews, and inserts an Admonition to the Gentiles, not to insult over them. From Ver. 17, to 23.

1. He shews them, that the Jews have not so stumbled, that they should fall and never rise again; but God in his righteous judgment hath permitted them to fall, that they having obstinately refused the Gospel, it might be preached to the Gentiles; and the calling of the Gentiles, and their receiving of the Gospel, he will in his infinite wisdom make use of, to make the Jews jealous, and emulous,

and troubled to see themselves so far out-stripp'd by those whom they so contemn∣ed. And so make that emulation a means to bring them to embrace Christ also. So that his Argument lies thus; If the rejection of the Jews occasioned the Cal∣ling of the Gentiles, whom they shall one day be provoked(i) 1.418 to emulate and follow, then the Jews shall be called. But the first is true, in the Text, there∣fore the last.

2. If their casting off were so profitable to the World, much more will their calling home be. If their rejection did further the salvation of the Gentiles, insomuch that the paucity(k) 1.419 of Believers among them, proved the riches of the World, that is, occasion'd a numerous and copious conversion of the Gen∣tiles, and spread a rich and an abundant knowledg of Christ in the World; how much more shall a general calling and c nversion of them confirm the Faith of the believing Gentiles, and be a means to convert those of them that do not believe all over the World.

3. He shews, that he himself is an Apostle of the Gentiles, and did earnestly desire to make his ministry glorious, in converting as many of them as he could, and the rather, that he might provoke his own Nation, not to suffer the Gen∣tiles alone to enjoy the priviledges of the Sons of God, but that they would join themselves unto them, that so they also might be saved. Therefore he inti∣mates, that the case of the Jews is not desperate, nor ought to be look'd upon with contempt by the Gentiles.

4. That he might further urge his Argument which he had made use of at v. 12. he shews, That if the casting off of the contumacious Jews be a means of sending the Gospel to the Gentiles, and so of bringing them to Faith in Christ, (whereby they obtain pardon of their sins, and reconciliation with God), What a miracle of mercy will the re-assuming of them again into Gods favour be, (upon their embracing of Christ), even as great, and as fit to work upon the Gentiles, and make them rejoice, as if they should see their dear friends (whom they entirely loved) raised from the dead again(k) 1.420.

5. He uses another Argument, taken from the relation of the Jews to the Covenant made with their Fathers, arguing after his manner: The holy Nation; that is, the Nation which is Gods peculiar people, and federally holy, cannot be cast off for ever; but the Jews are an holy Nation, which he proveth, because they are descended of holy Parents; and if any doubt of that, he proves it by two similitudes, viz. of the first-fruits, and root, which being holy make the lump, and the branches holy. Concerning the first fruits, the Law is set down Lev. 23. by which the people were not permitted to put sickle into their corn till they had offered a sheaf to the Lord, and then it was lawful for them to reap it; and when they had inn'd their Corn, they might not eat of it, till they had offered two loaves to the Lord, and then was their whole lump sanctified, and made lawfull for them to eat. Now he shews, that the Patriarchs, Abraham, Isaac, and Jacob were as the first-fruits, and the people of the Jews were as the lump. The Jews therefore being descended from those holy Patriarchs, to whom and their seed the Covenant is made, [I will be thy God, and the God of thy seed], have still a relation to that Covenant made with their Fathers; and so their case is not desperate. And the same is the sense of the other similitude. As the branches follow the nature of the root, so do the Jews the condition of those holy Patriarchs, in regard of the outward priviledges of the Covenant; that is, not in respect of personal and inherent, but faederal and external holiness, so as they may expect to be owned by God as his visible Church. From Ver. 11, to 17.

But here some Gentile might object, We acknowledg the root of the Jewish

Nation to be holy, but what good doth the holiness of the root to these incredulous branches, that are now broken off, and rejected of God? The Apostle answers, That some of the branches are indeed broken off from the sweet Olive-tree, (that is, from the Church of the holy Patriarchs); and the Gentiles, that are as a wild Olive, and not sprung from that holy root, are by Faith grafted in among the branches that remain in the sweet Olive, and so imitating the Faith of the holy Patriarchs, are made one Church with them, and thereby partake of the root and fatness of the sweet Olive, that is, of the Doctrine and grace of Christ, and all the spi∣ritual benefits and priviledges which he conferreth on his Church. But yet seeing the Gentiles are, of meer grace, grafted in, (being before in a forlorn condi∣tion), they should not disdainfully boast, or insult over the branches that are broken off, viz. the incredulous Jews; for they are natural branches of that body and root, which bears the believing Gentiles, and have an outward fellowship with the Olive; that is, they are the natural Children of Abraham, who in some degree is despised, when his Children are despised; so that if they insult over these branches, they do in a manner lift up themselves against the root, which bore these branches, even against Abraham himself, who is call'd the root of this Olive-tree, in respect, that he is the Parent from which the Jews naturally de∣scend, and in respect of the Covenant that God made with him. And further, they should consider, that this root doth bear the believing Gentiles, and not they the root. The Church of the Jews is our Mother-Church; Salvation is of the Jews, as our Saviour speaks, Joh. 4.22. The Gentiles are not called to make a several Church by themselves; neither do they so: For there is but one Church; but they are called to be members of the Church of the Jews, as Christ saith, Joh. 10.16. I have other sheep which are not yet of this fold, (that is, the Elect among the Gentiles), them I must bring into this fold, that there may be one fold, (or Church), and one shepherd. But the Christian Gentile might here again object, that though the Jew be the natu∣ral Olive, and the Gentile the wild Olive; yet the Jews are broken off, that the Gentiles might be grafted in. He answers, The proper cause of the breaking off of the Jews, was their infidelity, and not the coming in of the Gentiles; for they came in by accident; and the proper cause of the coming in, and the present standing of the Gentiles, is their Faith: Therefore they should not be high-minded, but fear, and accordingly look to their standing. And as a man that is on the top of a tree brags not of his height, but looks to his hold, so ought they. For if God spared not the natural branches, but proceeded with so much severity against his own people the Jews, the Gentiles have no reason to expect less severity, if they take not heed to themselves. Two things therefore he inti∣mates in this matter, are especially to be considered by them. 1. The severity of God against the incredulous Jews, to whom Christ was a stone of stumbling. 2. His infinite mercy and grace, in effectually calling the Gentiles to Faith in Christ, in which they are to continue(l) 1.421 and abide; o∣therwise they also shall be cut off from the Olive, that is, the true Church. So likewise the Jews, if they con∣tinue not in their unbelief, shall be grafted in again; for God is able to do it. Yea he shews, the thing is not only possible, but very probable, because God hath grafted in the Gentiles, that are branches of the wild Olive; and 'tis contrary to nature, to graft a wild Olive branch into a right Olive; but natural, to graft into it one of its own kind. If therefore he hath grafted in the Gentiles, 'tis much more likely he will re-ingraft the Jews, that are the natural branches, (naturally descended of Abra∣ham and the holy Patriarchs, with whom he made his Covenant), into their own Olive tree, from which they were cut off for their unbelief. From Ver. 17, to 25.

Having thus shewed the possibility and probability of the Calling of the Jews, he now comes to shew, the certainty of it; and takes his argument from the revelation of this mystery or secret made to himself by the Spirit of God, which he was to impart to the Gentiles. And accordingly tells them, he would not have them ignorant of it, Lest they should be tempted, proudly to despise the Jews as utter cast-aways. For he acquaints them, that blindness and obduration is not come upon the Jews universally, but on some of them only, and that for a certain time; namely, till a greater number of the Gentiles, than ever before, shall be brought to believe in Christ, and so enter into the true Church; with the coming in of which great multitude, the Jews shall be provoked to turn to Christ; and so all Israel; that is, the generality of the Israelites shall be brought to embrace Christ, and thereby be put into a way of salvation. When therefore the fulness of the Gentiles is come in, there shall be a famous and universal calling of the Jews. And this he shews, is agreeable to the Prophesie, Isa. 59.20, 21. where the Pro∣phet, respecting the time of the coming of the Messiah, saith, The deliverer (viz. the Messias, who was typified by Cyrus) shall come to Sion; but the Apostle looking further, even to those things that were to follow the coming of Christ, by way of accommodation, saith, The Redeemer shall come out of Sion, that is, out of the midst of his Church, where he dwelleth and abideth by his Spirit, and shall effectually call the Jews. The Prophet indeed says, He shall come to them, that return from iniquity in Jacob. But the Apostle (following the Septuagint, which was understood by the Gentiles) saith, he shall turn iniquity from Jacob; and so instead of mentioning Christs coming, he speaketh of a benefit that should follow his Coming, which is, the re∣mission of sin. Now where God forgives sin, he first gives the grace of true con∣version, and therefore the Jews shall be converted. And he further shews, that this is Gods Covenant, which he will fulfill unto them, namely, to pardon their sins, and they that shall have their sins pardoned, shall be first effectually called, and so the Jews shall reap the benefit of the Covenant, when they shall feel the efficacy of it, turning their hearts to God, and perswading them to embrace Jesus Christ by Faith. From Ver. 25, to 28.

But some might here object, What! shall the Jews be called and pardoned, that are Gods enemies, whom he hates for rejecting the Gospel? He answers, They are enemies, and yet beloved in divers respects. If we respect the Gos∣pel, they are Gods enemies, and hated by him; namely, because they refuse and persecute it, spurn and kick against it; and do the more persecute and hate it for the Gentiles sake, because they see them love and embrace it, and that thereupon they are admitted into the Church. But if we respect Gods election of this people, above all other Nations, to be his peculiar people, and how they are descended of those holy Patriarchs, Abraham, Isaac, and Jacob, (with whom the Lord entred into Covenant, and promised to be their God, and the God of their seed after them); in this regard they are beloved of God. For Gods special favours to the Jews, and his calling them to be his people, are such things as he will never change, or repent of. From Ver. 28, to 30.

His last argument for the general calling of the Jews, is this; God after a long time of disobedience received the Gentiles to mercy; therefore there is reason to think, that he will at last receive the Jews also. For (according to the rule), Of like things there is the same judgment to be made. Now the Gentiles, who were formerly disobedient, have obtained mercy, by occasion of the Jews infidelity and obstinacy; God sending the Gospel to them which the Jews rejected. And as the Gentiles were disobedient, so are the Jews now: as the Gentiles have obtained mercy, so shall the Jews: yet with this diffe∣rence, The Gentiles obtained mercy by the unbelief of the Jews; but the Jews shall obtain mercy, by the mercy shewed to the Gentiles, being provo∣ked

(m) 1.422 to emulation by the multitude of converted Gentiles; and shall themselves also be brought to believe in Christ; and shall count it a shame for them, [a people so highly favoured of God), to be out stripp'd by the Gentiles. So that the argument is from the less to the greater. If the infidelity of the Jews was an occasion of mercy to the Gen∣tiles, much more shall the mercy shewed to the Gentiles, be an occasion of mercy to the Jews. And all this serves to illustrate the grace and mercy of God, both to Jews and Gentiles, that both may obtain salvation, not by their own works, but by his grace, without which neither of them can be saved. For God, as a just Judg, hath suffered(n) 1.423 both Jews and Gentiles, successively (for some time) to remain under the pow∣er of their unbelief and disobedience, that he might in his own time, fulfill the great counsel of his good∣ness, in shewing undeserv'd mercy upon them all(o) 1.424, namely, both Jews and Gentiles. From Ver. 30. to 33.

In the Conclusion of this discourse, he falls into an admiration of the depth of the abundant goodness of God, in bearing with the disobedience and contu∣macy of the Gentiles first, and then of the Jews; and of his wisdom in ma∣king the rejection of the Jews, a means of calling the Gentiles; and of his knowledg in knowing how to work upon the obstinate Jews, by his mercy shew∣ed unto the Gentiles. He shews, his judgments and works are unsearchable, and the ways and methods of his providence past finding out. For no Creature can pierce into the mind of God, nor was ever called to be of his Counsel; see Isa. 40.13, 14. 1 Cor. 2.16. In fine, he shews, That if any shall yet complain of these dispensations of God, which he hath been speaking of, and shall think that God deals hardly with the Jews in rejecting them, and calling the Gen∣tiles; let him remember, No man can challenge God, as if he were indebted to him, or owed him any thing. He asks, Who ever gave any thing to God, that he did not first receive from him? or who can merit any thing at his hands? see Job 41.2. He owes us nothing, but what he is pleased of his own meer good∣ness, freely to promise us? And if so, who hath cause to complain, if he deal more bountifully with some, than with others(p) 1.425. For all things are of him, as the first Author: all things are upheld by him, as the Preserver: all things are dis∣posed of by him as the supream Director: all things tend to him, as the ultimate End: therefore all things ought to be subservient to his glory, to whom all praise, honour and glory ought for ever to be ascribed. Amen. From Ver. 33, to the end.

The Apostle having now done with the First part of his Epistle, viz. the doctri∣nal: [Chap. 12] He comes to the Second, which is practical; wherein he gives divers precepts of Christian life. From Chap. 12. to Ver. 14, of Chap. 15.

1. He intreats them by those great mercies which God hath vouchsafed to them, to present their bodies* 1.426, (that is, their whole man both Soul and Body), a living sacrifice, (enlivened and quickned by the Spirit of Christ), holy, (in respect both of inward affections, and outward actions), acceptable to God, (through Christ) which is a reasonable service; and far more valuable in his sight, than the offering or sacrificing of unreasonable beasts. He intreats them also, not to conform themselves to the carnal conversation of the world, that lies in wickedness, but to endeavour to be transformed, and changed by the renewing of

their minds and wills, that so they may discern what is the good and perfect will of God, revealed in his word, and may heartily approve it, and willingly conform themselves to it. Ver. 1, 2.

2. By virtue of his Apostolick Office, which he had of grace received, he injoins those among them, who had any special gifts, or publick office in the Church, that they should not be proud of them, nor pretend to be wise above their capacity and calling, but carrying themselves soberly and modestly, (according to the measure of the gifts and graces of the Spirit conferred on them, upon their be∣lieving(a) 1.427 in Christ, Eph. 4.7.), should imploy them to the best advantage of the Church. For as in the natu∣ral body, several members are deputed to several offices; so it is in the Church, where all the faithful are one body under Christ the Head, and members one of ano∣ther, and on that account, ought mutually to serve one another. Therefore every one should demean himself so∣berly in the use of the gift given him; as particularly, if any one have the gift of Prophesie, or interpreting the Scripture, he should prophesie according to the analogy or rule of Faith, that is, conform his interpretations to the rule of the Holy Scriptures, and teach nothing disagreeable thereunto. He likewise that hath any office or ministry in the Church should attend on that; as for instance, He that teacheth, or is imployed in lay∣ing down sound doctrine, and confuting error (as Professors in the Schools, and Catechists in parochial Congregations now do) should diligently attend on that work. He that hath the office of a Pastor, to exhort the people, and apply the word, he should attend to that. He that hath the office of distributing the Churches stock, should labour to do it with simplicity and good fidelity. He that hath the office of a Ruler in the Church, [1 Cor. 12.28. 1 Tim. 5.17.], and is to look to the manners of people, should do it with diligence. Lastly, He that sheweth mercy, viz. that has the particular care of strangers, or the sick, or impotent persons, and Orphans, should do it chearfully, and with a willing mind. From Ver. 3, to 9.

3. He exhorts to several Christian duties necessary in our conversation. Such as are, 1. Sincere love. 2. Abhorring evil, and embracing that which is good. 3. Brotherly kindness. 4. Giving to others the honour due to them. 5. Sedu∣lity and industry in their particular Callings. 6. Fervency of Spirit in the Lords service. 7. Encouraging themselves under afflictions with hope of deliverance, be∣ing patient in tribulation, and continuing instant in prayer. 8. Beneficence and communicating to the poor Saints, hospitality to distressed strangers that come to them. 9. Blessing their persecutors. 10. Sympathizing with one another in prosperity and adversity. 11. Ʋnanimity and mutual concord, [Phil. 2.2.4.], wishing the like good unto others as unto themselves. 12. Not minding or pre∣tending to high mysterious things, but following the examples of lowly, modest, and meek Christians; not conceiting themselves wiser than others. 13. Not recompencing injuries with injuries. 14. Taking care by honesty and innocency of life to cut off all occasion from any, of reviling them, 2 Cor. 8.21. 15. Peace∣ableness with all men as far as they can. 16. Forbearing private revenge, and to suffer their own, and their adversaries anger to cool, remembring that it be∣longs to God either immediately by himself, or else by the Magistrate to revenge injuries. Therefore they should do good to their enemies instead of evil, which is the way to heap Coals of fire on their heads, and to melt them and soften them, if there be any ingenuity in them. And, Lastly, Not to suffer themselves to be so far transported or overcome with injuries as to be prompted to revenge them. For to conquer the malice of their enemies with kindness, is the best kind of victory. From Ver. 9, to the end.

5. In the next place, he exhorts them, To yeild due obedience and subjecti∣on [Chap. 13] to Magistrates. For every lawful power, ruling according to righteousness, is Gods ordination; and he that resists and opposes such a power, sets himself against Gods ordinance, and so brings upon himself punishment(a) 1.428, as well from God as the Magistrate. For the office of the Magistrate is ordained by God, (and to such he enjoins this conscientious obedience), to restrain and punish wicked∣edness, and to encourage what is good and praise-worthy. The Magistrate is the Minister of God for the good of men, and ordain'd for this end, to keep up good order in the world, being arm'd with the sword of power to punish those that are wicked and exorbitant. Therefore, he shews, it is necessary they should be subject, not only that they may avoid the anger of the Magistrate, but in re∣spect of Gods command, who injoins this subjection. And for this cause, (viz. the avoiding wrath, and to perform their duty towards God), he tells them, they ought to pay tribute to Magistrates, as to the Ministers of God, who are continually employed in the defence of the publick peace and tranquillity, and in maintaining justice, righteousness, and good order among men. And seeing justice requires us to give every one their due, they ought to pay to Magistrates, (whether supream or subordinate), tribute, custom, fear, reverence, and honour, ac∣cording as their respective places and degrees require. From Ver. 1, to 8.

6. Having exhorted them, to pay every man what they owe him, whether mo∣ney, service, or respect; he tells them, there is one debt they can never be quit of, but must be always paying, and that is, to love(b) 1.429 one another; which duty if any man perform ab∣solutely, and in all respects as he ought, he may be said not to have perform'd obedience only to one or two Com∣mandments of the Second Table, but to have fulfilled them all. For all of them (many whereof he enumerates, though not in order) are branches, and parts of that great duty of Charity, and loving our Neighbour; so that he that truly loves his Neighbour as he ought, will not injure him in any thing, whether in his life, wife, goods, good name; and so fulfills the Law. From Ver. 8, to 11.

7. This duty of loving one another, he shews, they should the rather per∣form, seeing they were not unbelievers now, and in the dark night of ignorance as formerly, but the Gospel-light had arisen unto them, and therefore it was high time for them to rouse(c) 1.430 up, and awaken themselves to a performance of those duties, which that glorious revelation call'd them to; and the rather, because now they were come nearer salvation, (which is the end of their race, 1 Pet. 1.9.), than when they first believed. As therefore they that run a race, the nearer they come to the stand, the faster they run; so should they increase more and more in holiness, the nearer they come to their end. They should remember that the night of Heathenish ignorance and gross darkness is in great measure past, and the Gospel-light hath dawn'd upon them; therefore they should renounce the works of darkness, and put on the armour of light, that is, all manner of Chri∣stian virtues, (which become those that walk in the light, and are both the ha∣bit and armour of a Christian), whereby they may be arm'd to combat Satan, and all their spiritual enemies, [1 Thess. 5.8.]; and they should labour to walk piously before God, and honestly and fairly before men, as becomes those to whom the glorious light of the Gospel hath appeared, abstaining from all intemperance, and filthiness, from all strife and envy, and should put on Christ and his righte∣ousness, by Faith, deriving vertue from him to enable them to all holy walking, and should adorn themselves with an holy imitation of his virtues, not making provision to satisfie or please the inordinate lusts of the flesh. From Ver. 11, to the end.

[Chap. 14] 8. He comes now to give some directions concerning the right use of Christi∣an liberty. It seems, some of the Jews at Rome, (who had given their Names to Christ), thought the observation of the Ceremonial Law, (as to meats and days), was yet to be continued; for the Council at Jerusalem, Act. 15. left them to a free use of those Ceremonies, till the Gospel shining forth more clearly to them, should convince them that they were to be laid aside. But the believing Gentiles being fully perswaded of their freedom from this yoke, and of the liberty given them by Christ, refused communion with those Jews that lived after that manner. Among these therefore there arose a dissention(a) 1.431 which hindred the work of the Gospel; the weak censuring the strong, as prophane, for using such a liberty; and the strong despising the weak, as over-scrupulous in not using it. Hereupon the Apostle, that he might obviate this evil, goes in a mid∣dle way, admonishing the believing Jews, that they should so follow their own opinion as not to condemn the believing Gentiles, who were otherwise perswaded; and he admonishes the believing Gentiles, that they should not refuse commu∣nion with the believing Jews, who still adhered to some of those Ceremonial ob∣servances; but though they were weak, as to the knowledg of some points of the Christian Faith, yet they should receive them into their fellowship, and not take upon them, to judg their thoughts* 1.432, whether they u∣sed those things as necessary, or as things only profita∣ble for the time. He tells them, he understood, that the strong among them, and such as were well-grounded in the liberty Christ hath given under the Gospel, thought they might freely eat any thing: Others that were weak, rather than eat any meats forbidden by the Law, [see Lev. 11.8.], contented themselves only with herbs. The case being thus between them, he forbids them both from censuring each other, and that for divers reasons. 1. Because God hath not rejected either of them, but called the one as well as the other to the knowledg and belief of his Son, and so receiv'd them into his Family. 2. They are both Servants of Christ; he is Lord of all. And therefore (says he) consider, O man, whether thy Brother stand, and continue firm in the Faith(b) 1.433, or whether he fall, and sin against God, he standeth or falleth not to thee, but to his own Master. Thou hast no authority to judg him, look thou to thy own standing. Neither do thou, O Jew, who seest the Gentile use his Christian liberty as to meats and days, judg him as pro∣phane, and suspect his Apostacy from the Faith; for God (who is able) will preserve him from such a fall. 3. As to that other matter, [viz. the observation of days] he advises, that every one should be well satisfied in his own mind, as to the grounds of his doing or omitting those things, that so he may not knowingly offend God. And in this case, they ought not to censure one another, because the Jew by observing these days, intendeth to do honour and service to God thereby. And the Gentile by not observing them, intendeth to do that which he thinketh is agreeable to the mind and will of God in that matter; so that both aiming at the same end, they ought not to condemn one another. And the case also stand∣eth thus, as to that other matter of meats; the strong giveth God thanks for his liberty, and for the meat which he alloweth him freely to eat of; and the weak, though he abstain from meats that were by the Law once forbidden, yet he giveth God thanks, because he hath meat enough that is not forbidden. And if it be the general intention, and design of every faithful Christian, (as certainly it is), so to live, that he may live to Christ; and so to dye, as he may be for ever his; surely he ought so to direct all his particular actions, (and consequent∣ly his use of days and meats), as may tend to his glory. And there is great reason he should do so; for Christ both dyed and rose again for this end, that he might be Lord over his redeemed ones, both living and dying; and having

redeemed us with his precious blood, we ought to conform our selves to his will, and not rashly to judg one another, but to leave judging to him before whose tribunal we shall all be judged, and where all (will they, nill they) shall ac∣knowledg subjection to him; as he proves from Isa. 45.23. where the Prophet saith, God hath sworn; but the Apostle setteth down the form of Gods Oath, who because he hath not a greater to swear by, sweareth by Himself. And whereas the Prophet saith, every tongue shall swear(c) 1.434 by me; the Apostle (following the Sep∣tuagint) saith, every tongue shall confess, which is a consequent of the other; for he that sweareth, con∣fesseth God, and calleth him to be a Witness and a Judg; and what is there in the general spoken of God, is here particularly applied to Christ, to whom every one of us must give an account of our selves. From Ver. 1, to 13.

9. He advises the strong, to take heed of giving offence to the weak, and to judg it best, and most becoming them, to take heed, that by the unseasonable use of their liberty, they do not lay a stumbling block in their way, [Lev. 19.14.], which may cause them to fall, that is, either to do a thing doubtingly, or else to take offence, and fall off from Christianity. But some Christian Gentile might here object and say, I am perswaded in my Conscience, that no meat is impure, or prohibited under the Gospel. He answers, that meat that is in it self clean and allowed, is made unclean to him, that thinks it unlawful. And on the o∣ther side, if any one fully satisfied of his liberty, do eat it to the hurt of his weak Brother, in that case he does amiss; for these reasons. 1. 'Tis against Charity to act so in things indifferent, as to induce a weak Brother, to do such things as may afterwards be a great grief and perplexity to him(d) 1.435. 2. 'Tis the way to occasion him to sin, and so to do what lies in us to bring destruction upon him, who, (professing Faith in Christ), is in the judgment(e) 1.436 of Charity to be esteemed such an one for whom Christ dyed, [1 Cor. 8.11.]. 3. Eating with offence, causeth Chri∣stian liberty, purchased by Christ, to be evil spoken of. 4. The spiritual kingdom of Christ consisteth not in such things as meats and drinks, but in righteousness, peace and joy in the Holy Ghost, [1 Cor. 8.8.]; therefore we may well abstain from an undue use of them, and of other indifferent things, when our Brother is like to be hurt thereby. So that upon the whole matter, he tells them, That they that use these things wisely to the honour of Christ, (taking them with his leave when they may, and abstaining from them at other times, when his work and service may be thereby promoted, and not hindred), do please God, and are acceptable to men. Lastly, he tells them, they ought to follow after peace, and the things whereby they may edifie one another. There∣fore the work(f) 1.437 of God, viz. the Christianity of a weak Brother ought not to be endangered for such a small matter, as to eat this or that meat is; lest he should thereby be offended, provoked, and fall off from his Chri∣stian profession. But here some might urge, that all meats are pure and lawful. He answers, 'Tis true, they are so in themselves, but 'tis evil notwithstanding for us to eat them with offence. Therefore when our Brother is like to be offended, and made more weak or in∣firm in his Faith by our using such or such meats and drinks, 'tis best for us to abstain. But some will urge again, I have Faith* 1.438, (that is, I am fully perswaded, 'tis lawful for me to eat), and 'tis necessary that I profess it, and own it, and assert this my liberty. He answers, Thou maist en∣joy thy perswasion to thy self, but maist not use it, or profess it to the hurt of thy Brother; yea thou must so

use it, as one that must give an account of thy self and thy actions to God. And he tells them, that he is a happy man(g) 1.439, that when he knows a thing to be lawful, doth so use his liberty a∣bout it, as to have no reason to accuse, or condemn him∣self; and who judgeth not in himself, that that ought not to be done, which he doth. Therefore he adviseth those that are doubtful concerning the lawfulness of using such or such meats, to ab∣stain; because he that doubts whether he should eat, and yet eats, he is con∣demn'd of himself, because he doth it without being satisfied of its lawfulness. For whatsoever is not done of Faith, that is, with a perswasion that it is lawful, is to him that does it, sinful. From Ver. 13, to the end.

[Chap. 15] 10. He further shews, that those that are strong, and have attain'd to a greater measure of knowledg, should bear with the infirmities of the weak, and labour to keep them from falling, not seeking only to please themselves, but their neighbour, in things tending to his good and edification. This he urges from the example of Christ, who did not seek to please* 1.440 himself, or the inclination of Nature, (which abhorreth pain and suffering); but he so carried himself, that that may truly be applied to him, which is written Pal. 69.9. The reproaches of them that reproach thee are fallen upon me, that is, The sins of men, which in their own nature are injuries against God, and cast reproach upon him, I have taken them upon me, or they are laid upon me to expiate them, [Isa. 53.4.]. And seeing Christ sought not his own ease, but our benefit, we ought in like manner to seek the good of our Neighbour, and to do that which may tend to the promoting his salvation. And lest any should object, that such passages as those of the Psalmist belonged not to them, he tells them, that those things that were before written, were written for our instruction, that we exercising such pa∣tience as the Scripture prescribes, especially in bearing with the infirmities of our weak Christian Brethren, might have the comforts the Scripture promiseth, and particularly be confirm'd in hope of obtaining eternal Salvation by Christ Jesus. He prays, that God who worketh patience and comfort in the hearts of his people by the holy Scriptures, would give them the grace of Unity and Charity, such as Christ commands and expects from them; that all strife and discord being laid aside, they might with one heart and mouth glorifie God, who is the Father of our Lord Jesus Christ. Wherefore after the example of Christ, (who came from Heaven, and laid down his life to redeem both Jew and Gentile, and receives both into the arms of his mercy, intending to make them both, upon their Faith in him, to be partakers of the glory of God), he exhorts them, with all love and kindness, to receive one another into their communion, not disdaining, or rejecting, or judging one another. And that the Christian Gentile might not despise the Jewish Believers, he tells them, that Christ was appointed a Minister to the circumcised* 1.441 Jews, that God might appear to be true in his promises made to the Fathers, of sending the Mes∣sias to them. And accordingly Christ preached to the Jews in his own person, but to the Gentiles by his A∣postles. And on the other side, that the Jewish Christi∣an might not reject the Gentile believer, (who makes use of his lawful liberty), he tells them, that God hath been most wonderfully merciful to the Gentiles, and hath received them according to his promises made in the Old Testament, and they have great cause to glorifie God for his mercy, which they would have no reason to do, if they had not been received to mercy. And this he proves by a fourfold testimony. First, from Psal. 18.49. I will praise thee, and sing unto thee among the Gentiles. Where David who was a Type of Christ, promiseth that he will pub∣lish(a) 1.442 the name of God among the Gentiles(b) 1.443.

2ly. From Deut. 32.43. Where the Gentiles are commanded to rejoice and praise God with the Jews. 3••y. From Psal. 117.1. The Gentiles are commanded to praise God, and that plainly intimates, they shall obtain mercy. Lastly, From Isa. 11.10. Where the Prophet prophesying of Christ, who was to come of Da∣vids Family, (under the type of Hezekiah lineally descended from David), saith, that he shall be for a standard* 1.444 to the Gentiles, to whom they shall come and resort, by the preaching of the Gospel, and over whom he shall reign as King, and that they shall trust and rely on him, and believe in him.

He concludes this discourse concerning their abstaining from the unseasonable use of their Christian liberty with a most ardent prayer, that God, in whom all true Believers repose all their trust, and from whom they expect all good things, would fill them with all joy, and peace in believing, that through the working of the Holy Ghost in them, they may abound in hope of having and enjoying eternal life. From Ver. 1, to 14.

He begins now to conclude his Epistle,* 1.445 excusing himself that he had written somewhat boldly unto them. For though he was perswaded that the Romans(c) 1.446 abounded in grace, and the knowledg of all things pertaining to Salvation, and were able to instruct one another, yet he thought fit to write unto them, and to stir them up to the practice of that which they knew already; this being a branch of his Apostolical Office, (conferred on him by the grace of God), as well as that of making known the Gospel. And so by real effects he should prove(d) 1.447 that he was a Minister of Christ, sent to preach the Gospel to the Gentiles, that they being converted by his ministry, might be offer'd to God as a Sacrifice, sancti∣fyed by the Spirit, and so acceptable to God. And seeing he had brought so many Gentiles to the Faith by his ministry, he had great matter of rejoi∣cing, not in himself, but that through the assistance of Christ, he had been enabled to be faithful in the matters that concern'd the glory and service of God. Neither durst he speak more than Christ had really effected by him, (in the conversion of the Gentiles), namely, by his preaching, and ministry, and the signs, and won∣ders which the Holy Ghost had enabled him to do, that the Gentiles might be convinc'd thereby, of the truth of his Doctrine. So that from Jerusalem and the Countries round about unto Illyricum, (now called Sclavonia lying on the Adriatick Sea), he had spread the Gospel, his design being to preach Christ in those places where he had not been preached before, that he might not build on ano∣ther mans foundation. So that in his ministry that Prophesie, Isa. 52.15. was fulfilled, To whom he was not spoken of, they shall see, (that is, believe(e) 1.448 in him), and they that have not heard, shall understand. And he tells them, that th••se his great employments elsewhere in planting the Gospel, had hindred him from coming to them hitherto. But now finding no place in these parts where the foun∣dation was yet to be laid, and having no more occasion to de∣tain him here, (that he foresaw), he gives them hopes of his coming, and tarrying a while with them in his journey, which he intend∣ed for Sp••in, after h•• had satisfied himself with the pleasure of being among them, and been something refreshed with their company. He tells them, he was now going to Jerusalem, to carry thither the charitable contributions of the Greek Churche••, for the r••li••f ••f the poor Saints in Judea, which office of love, he inti∣mates,

those Churches were in some sort obliged to perform unto th••m, b••cause the Gospel came from the Jews to the Gentiles. And seeing the G••ntiles had been made partakers of their spiritual things, it was but just they should minister to them in carnal things. When therefore he had finished this journey and service, and had sealed, that is, delivered to them at Jerusalem, safely without dimi∣nution, (as a treasure under Seal), this fruit of the Faith, and L••ve of the aforesaid Churches, he intended to visit them. In the mean time he suggests to them hopes of great spiritual bl••ssings(f) 1.449 to be conferred by his ministry upon them at his coming, that so they might more earnestly desire it. Lastly, He beseech••s them for Christs sake, and the love of God wrought in their hearts by the Spirit, that they would be importunate in their prayers to God for him, that he may be delivered from the snares of the unb••li••ving Jews in Judea, who vehement∣ly thirsted after his blood: And that the relief he brought to the poor Saints in Judea might be kindly accepted by them, though it came from the Gentile Churches. And lastly, That he might come to them with joy, (if it be the will of God), and might rejoice together with them, and be re∣freshed with their company and converse. And so giving them his Apostolical be∣nediction, he d••sires the God of peace, unity, and concord, and Author of all bles∣sings to be with them, to bless and preserve them. From Ver. 14, to the end.

* 1.450In the close of his Epistle, He commends to them Phoebe, who served the Church at Cenchrea, (an Haven of Corinth), in receiving and harbouring poor Chri∣stians that were driven out of their own Country, and particularly had been a succourer of the Apostle himself. He exhorts them, to receive her in the Lord, (that is, with Christian affection for the Lords sake): And to assi••t her in her outward affairs, and businesses at Rome as far as they were able. Then he sa∣lutes Aquila and Priscilla, who, though private persons, yet keeping themselves within their calling, had vigorously laboured in propagating the Gospel according to their knowledg, with singular zeal, (as appears, Act. 18.), and it seems, they stood up in defence of the Apostle in some dangerous persecution or tumult, and preserved his life with the hazzard of their own(a) 1.451; upon which account, he tells them, that not only himself was bound to thank them, but all the Churches of the Gentiles about Corinth, because the preservation of his life redound∣ed to the profit of them all. He salutes also the Church in their house, that is, all the Christians in their family. He sa∣lutes Epinetus, who was converted to the Faith among the first in Achaia, [see 1 Cor. 16.15]. He salutes Mary, who had done many good offices for the faithful, especially the Teachers of the Gospel. He salutes Andronicus, and Junius his Kinsmen, who were highly accounted of among the Apo∣postles, and were converted to the Faith before the Apo∣stle himself, being p••ssibly among those who were at first converted by Peter; and they had also been imprisoned for the sake of the Gospel as well as He, [see Col. 4.10.]. He greets Amphias whom he dearly loved for the grace of God that appeared in him, and for his holy profession. He s••lutes Urbanus who seems to be one of the Pastors of the Church at Rome, and so a fellow-lab••urer with the Apostle in the Gospel. He salutes Apelles, who shewed himself a faithful and sincere Christian. He salutes the Christians that were in Aristobulus and Nar∣cissus's house; but the Masters he passes by, they (as it seems) not being Chri∣stians. He salutes those approved Matrons Tryphena, and Tryphosa, and Per∣sis, who contributed their labours zealously for the promoting of the G••spel, and did many good offices in the Church. He salutes Rufus a choice(b) 1.452 per∣son for godliness and vertue, wh••se M••ther very much respected Paul, and was as a Mother to him in love and affection. He salutes some more in particular,

and others in general, under the Titles of Brethren and Saints. He bids them salute one another with a holy kiss, which was among them, (as shaking of hands among us), a sign of mutual love, affection, and concord. He tells them, The Churches among whom he was conversant, who understood his purpose of wri∣ting to them, aluted them. From Ver. 1, to 17.

He warns to avoid those who by false Doctrine caused divisions, and by scan∣dalous Living, ••ffences among them. For these, he tells them, serve not the Lord, but themselv••s, and the more simple are easily deceived by their cunning words. And as f••r them, though he had already good experience of their obedience to the G••spel, (which was manifest to the world and in which he greatly rejoiced), yet he thought good to admonish them to continue constant, and prudently to resist con∣trary Doctrines. For as it is not sufficient for a Matron, to have been once chast, except she so continue, so 'tis not sufficient for them to have been once a pure Church, except they keep themselves from false Doctrine and false Worship.

It s••ems, he f••resaw, that if the Roman Church were once infected with er∣ror, it would be dangerous to other Churches. Therefore he would have them wise in discerning true Doctrine from false, and in sticking to it, neither being cunning(c) 1.453 to sophisticate the truth, nor to propagate error. And though Satan and his instruments will seek to seduce them, and disturb their Church; yet he tells them, that G••d who is both the Lover and Author of peace, will through Christ, give them victory, when they have a while combated against the Devil and his Emissaries. Whereby he seems, either to prophesie of the conversion of the Roman Empire to the Faith, or that the dissentions raised among them by the subtilty and malice of the Devil and his Instruments shall be quenched; which possibly was partly effected by this Epistle, and partly by the Apostles after-labours among them. He subjoins the saluta∣tions of other Saints with him, to the Christian Romans, particularly of Ti∣mothy the Evangelist, Tertius who wrote this Epistle from his mouth, Gaius, (••f whom Act. 20.4.), Erastus, [see 2 Tim. 4.20.], and of Quartus.

He concludes this excellent Epistle, with a solemn doxology, or thanksgiving to God, who is able to establish them in the Faith, according to the Gospel which he had preached, (the great subject whereof is Christ), and according to the Rev••lation of his secret Counsel concerning the Salvation of mankind, which though it w••re in some sort made known in the Old Testament, yet not plainly and fully until this present time; but now by the Commandment of God, and the Spirits clearing the meaning of ancient prophesies, is made known to all Nations, to bring them to submit th••mselves to the Doctrine and Directions of the Gospel: To this only wise G••d he desires all glory and honour should, in and through the media∣tion of Christ Jesus, be for ever ascribed. Amen. From Ver. 17, to the end.

SECT. XVII.

THE Apostle intending to go directly from Corinth into Syria, to carry the Alms of the Macedonian and Achaian Christians to Judea; he was advertised, that the Jews (who hated his Doctrine and person, and knew of his purpose) laid wait for him, to intercept the moneys he carried, and possibly to take away his life. Whereupon he thought it best, to re∣turn into Macedonia, (from whence he came), and from thence to pass into Asia. Sopater of Beroea went along with him as far as Asia, never parting from him; but Aristarchus, Secundus, Gaius, Tychicus, Trophimus, and Timothy, (who it seems upon some occasion or other was come unto him from Ephesus), went with him through Macedonia, and then leaving him, went be∣fore to Asia, and expected him and his company at Troas; who accordingly came thither, with Luke and Sopater, not long af∣ter from Philippi, and stayed there seven days. On the eighth day, which was the first day(a) 1.454 of the week the Disciples being gathered together to break bread, and receive the Sacrament of the Lords Supper, Paul preached unto them, and being to go away next day continued his exhorta∣tion till midnight. Eutichus, a young who sate in a window, being surprized with sleep, fell down from the third loft, and was ta∣ken up dead* 1.455; Paul falling on him, (in imi∣tation of the Prophets, Elijah and Elisha, 1 Kings 17.21. & 2 Kings 4.34.), quickly perceived his Soul (which was departed) through the power of God (on which he believed) restored to him again, and there∣fore bad them not trouble themselves. The Disciples seeing this Miracle, were not a lit∣tle comforted; because not only life was restored to the Youth again, but the Doctrine of the Gospel which Paul preached, was ex∣ceedingly confirmed thereby.

Act. 20.3. And there abode three months: and when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return tho∣row Macedonia.

v. 4. And there accompanied him into Asia, Sopater of Berea: and of the Thessalonians, Aristarchus, and Secundus, and Gaius of Derbe, and Ti∣motheus: and of Asia, Tychicus, and Trophimus.

v. 5. These going before, tarried for us at Troas:

v. 6. And we sailed away from Philippi, after the days of unleavened bread, and came unto them to Troas in five days, where we abode se∣ven days.

v. 7. And upon the first day of the week, when the disciples came toge∣ther to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight.

v. 8. And there were many lights in the upper chamber, where they were gathered together.

v. 9. And there sat in a window a certain young man, named Eutychus, being fallen into a deep sleep, and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.

v. 10. And Paul went down, and fell on him, and embracing him, said, Trouble not your selves, for his life is in him.

v. 11. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.

v. 12. And they brought the young man alive, and were not a little com∣forted.

* 1.456 * 1.457

SECT. XVIII.

FRom Troas Paul went on foot to Assos, a Sea-port-Town in Asia, sending his companions by ship thither before him, who when he came thither took him in. Thence they all sail∣ed together to Mitylene, and the next day arrived at Samos, and having tarried a little at Trogyllium, the day following they came to Miletus, passing by, and not touching at Ephesus. For the Apostle being desirous to be at Jerusalem, at the Feast of Pentecost, (that he might in that concourse have a larger oppor∣tunity of spreading the Gospel), would not now call at Ephe∣••us, lest he should be detained too long by the Brethren there. Wherefore he sent for the Elders of that Church to come to him to Miletus. They being come, He in a very grave and serious discourse sets before them, in the first place, The up∣rightness of his Conversation, and the faithfulness of his Mini∣stry among them, and how he had behaved himself with all hu∣mility of mind, and had express'd much tenderness of affection to them, and that amidst many hazzards and dangers from the

Jews, who conspired against his life; that he kept nothing back from them, that he thought useful for them to know; but had both publickly and privately preached, both to Jews and Gentiles the necessity of Repentance, and Conversion to God, and of Faith in our Lord Jesus Christ. He tells them, he was now going to Jerusalem, not undertaking that Journey rashly or inconside∣rately, but being incited to it by the strong impulse of the Spirit of God(a) 1.458. Neither knew he what particu∣lar sufferings the Lord would there call him to undergo, or what would be the issue of them, whether life or death. Only this he found, that in every City (through which he passed), those that had the gift of Prophesie, (as many in the Churches had at that time), foretold him, that bonds and afflictions did wait for him, and attend him. But none of these things moved him, no not loss of life it self, if he might serve Christ faithfully in the office which he had intrusted him with, and publish his Gospel, wherein the free grace of God is so eminent∣ly manifested. And as for them, his dear friends, (among whom he had so long convers'd, and to whom he had preached the Gospel, by which the Kingdom of God is set up in the hearts of men), he tells them, they were never like to see his face again. And seeing he had faithfully shewed to them the way to salvation, the fault was not in him if any of them perished, see Act. 18.6. Ezek. 3.18. He then exhorts them, to have a great regard to their Pastoral charge, and to take heed to themselves, (that their life and conversation be holy and un∣blameable), and to the whole flock over which the Holy Ghost(b) 1.459, (from whom all faith∣ful Ministers have principally their call and authority* 1.460), had made them Overseers, that they feed the Church of God with sound Doctrine, and give them a good example. Which exhortation he inforceth by two ar∣guments. 1. Because of the inestimable price with which this flock was bought; Christ, God-man having purchased it with his own blood. 2. Because of the danger that the flock was like to be in, after his departure, partly from Wolves (that is, false Teachers, or professed persecuting enemies), part∣ly from subtil crafty Hereticks, who should arise from among themselves. He exhorts them therefore, to be careful, remem∣bring, how for the space of three years he had taken much pains in preaching the Gospel among them, and had with tears, night and day, (as occasion offered it self* 1.461), warned them to take heed of such seducers, and to cleave to the truth. Lastly, He takes his solemn leave of them, commending them to the pro∣tection and guidance of God, and to the directions delivered in his Gospel, which if they adhered to, he tells them, will be able to instruct and build them up, and bring them to that

glorious inheritance which God hath provided for all his Saints; the promises whereof may abundantly encourage them in their work In conclusion, he professeth his innocency from that sordid sin of Covetousness, and appeals to them, whether by his own manual labour he had not maintained himself, and those that were with him, (see Act. 18.3.). And thereby he had taught them, that by so labouring as he did, (when the case required it), they should be so far from being chargeable or burdensom to others, that they should support, and relieve the poor and weak in estate; and this much rather, than by exact∣ing wages drive any, that were tenacious, from embracing the Gospel. For according to that saying of our Saviour, (not recorded in the Gospels, though possibly it may be gathered from Luk. 6.38. & 16.9.), It is more blessed to give than to receive. When he had thus spoken, he kneeled down and prayed with them, and when he had so done, they with great expressions of sor∣row accompanied him to the ship, being more especially grie∣ved at those words of his, That they should see his face no more. From Ver. 13, to the end.

Act. 20. v. 13. And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.

v. 14. And when he met with us at Assos, we took him in, and came to Mitylene.

v. 15. And we sailed thence, and came the next day over against Chios, and the next day we arrived at Samos, and tarried at Trogyllium: and the next day we came to Miletus.

v. 16. For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.

v. 17. And from Miletus he sent to Ephesus, and called the Elders of the Church.

v. 18. And when they were come to him, he said unto them, Ye know from the first day that I came into Asia, after what manner I have been with you at all seasons.

v. 19. Serving the Lord with all humility of mind, and with many tears and temptations, which befel me by the lying in wait of the Jews:

v. 20. And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publikely, and from house to house.

v. 21. Testifying both to the Jews and also to the Greeks, repentance to∣wards God, and faith toward our Lord Jesus Christ.

v. 22. And now behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:

v. 23. Save that the holy Ghost witnesseth in every City, saying, That bonds and afflictions abide me.

v. 24. But none of these things move me, neither count I my life dear unto my self, so that I might finish my course with joy, and the mi∣nistry which I have received of the Lord Jesus, to testifie the Gospel of the grace of God.

v. 25. And now behold, I know that ye all among whom I have gone preaching the kingdom of God, shall see my face no more.

v. 26. Wherefore I take you to record this day, that I am pure from the blood of all men.

v. 27. For I have not shunned to declare unto you all the counsel of God.

v. 28. Take heed therefore unto your selves, and to all the flock, over the which the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood.

v. 29. For I know this, that after my departing shall grievous wolves en∣ter in among you, not sparing the flock.

v. 30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.

v. 31. Therefore watch, and remember that by the space of three years, I ceased not to warn every one night and day with tears.

v. 32. And now brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

v. 33. I have covered no man silver, or gold, or apparel.

v. 34. Yea, you your selves know, that these hands have ministred unto my necessities, and to them that were with me.

v. 35. I have shewed you all things, how that so labouring, ye ought to sup∣port the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give, than to receive.

v. 36. And when he had thus spoken, he kneeled down and prayed with them all.

v. 37. And they all wept sore, and fell on Pauls neck, and kissed him,

v. 38. Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.

* 1.462 * 1.463 * 1.464 * 1.465 * 1.466 * 1.467 * 1.468

SECT. XIX.

FRom Miletus they came to Coos, and the day following to Rhodes, and from thence to Patara, a Port Town, and the chief City of Lycia, and from thence in a ship bound for Phoenicia, passing by Cyprus, they came to Tyre, where finding some Disciples, they tarried with them seven days. Here Paul was warned by some of the Christians in this place, (who had the Spirit of Prophecy), of the great dangers and perils that

attended him, if he went up to Jerusalem. Wherefore through humane affection, and zeal for his temporal preservation, (see a like example in Peter, Mat. 16.22.), they disswaded him from going thither. But their counsel nothing prevailing with him, and they seeing he was resolv'd to go on, they all of them, with their Wives and Children(a) 1.469, (to testifie their great respect and affection to him), ac∣company him out of the City; and he at his departure from them, kneeled down on the shore and prayed with them, Then ta∣king ship from Tyre, they came to Ptolemais, (a Sea Town of Palestine in the Tribe of Aser, formerly called Acco, Judg 1.31. but now thus named from a King in Egypt), where having saluted the Brethren, the next day they came to Cesarea-Stratonis, (on foot as 'tis pro∣bable), where they stayed many days with Philip the Evangelist(b) 1.470, who was one of the Seven Deacons, [Act. 6.5.], and had four Virgin Daughters who had the gift of foretelling(c) 1.471 things to come. During their stay here, a certain Prophet call'd Agabus, (the same probably who, chap. 11.27, 28. foretold the famine that happened in the time of Claudius), came hither from Judea; and after the manner of the old Prophets, (who often prophesied by Symbols(d) 1.472, and sig∣nificant expressions, that they might the bet∣ter imprint their predictions on the hearts of men), took Pauls girdle; and bound his own hands and feet with it, declaring, that after that manner the Jews would bind Paul at Jerusalem, and deliver him to the Gentiles; viz. first to the Roman Governour of Judea, and afterwards to Nero the Roman Emperor. Hereupon both Pauls Companions, and the Christians of that place; out of their great affection to him, importun'd him with tears not to go to Jerusalem. But the Apostle resolving, come life or come death, to be obedient to the Call of Gods Spirit, would not be diverted from his intended journey. When they per∣ceived his resolution to be fixed, they desisted from importu∣ning him any further, and submitted to the will of God. Then lading Mules with the goods they had with them, they began their journey from Ca sarea towards Jerusalem. And some of the Disciples also of Caesarea accompanied them, who brought them to one Mnason of Cyprus an old Disciple, (who had long ago received the Faith and now lived as it seems at Jerusalem), with whom they should lodg.

Act. 21. v. 1. And it came to pass that after we were gotten from them, and had lanched, we came with a straight course unto Choos, and the day following unto Rhodes, and from thence unto Patara.

v. 2. And finding a ship sailing over unto Phenicia, we went aboard, and set forth.

v. 3. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.

v. 4. And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.

v. 5. And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives, and chil∣dren, till we were out of the City: and we kneeled down on the shore, and prayed.

v. 6. And when we had taken our leave one of another, we took ship, and they returned home again.

v. 7. And when we had finished our course from Tyre, we came to Pto∣lemais, and saluted the Brethren, and abode with them one day.

v. 8. And the next day, we that were of Pauls company departed, and came unto Cesarea, and we went into the house of Philip the Evange∣list, (which was one of the Seven), and abode with him.

v. 9. And the same man had four daughters, virgins, which did pro∣phesie.

v. 10. And as we tarried there many days, there came down from Judea, a certain Prophet named Agabus.

v. 11. And when he was come unto us, he took Pauls girdle, and bound his own hands and feet, and said, Thus saith the holy Ghost, So shall the Jews at Jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles.

v. 12. And when we heard these things, both we and they of that place besought him not to go up to Jerusalem.

v. 13. Then Paul answered, What mean ye to weep, and to break mine heart? for I am ready, not to be bound only, but also to dye at Jeru∣salem for the Name of the Lord Jesus.

v. 14. And when he would not be perswaded, we ceased, saying, The will of the Lord be done.

v. 15. And after those days we took up our carriages, and went up to Jerusalem.

v. 16. There went up with us also certain of the disciples of Cesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodg.

* 1.473 * 1.474 * 1.475

SECT. XX.

VVHen they were come to Jerusalem, they were very kindly received by the Church there. And the next day, the Elders being met together in the house of James the Apostle, the Son of Alpheus, (See Mat. 15.40. Gal. 1.19. Act. 15.13.), Paul relates to them, what great things the Lord had wrought by his ministry among the Gentiles. When they heard that, they glorified God for the great suc∣cess of the Gospel. But then they acquainted him, that seve∣ral of the converted Jews, (of whom there were many thou∣sands, who, though they had received the Gospel, yet thought the Ceremonial Law must still be observed), were informed concerning him, that he not only permitted the Gentile-converts to remain uncircumcised, but perswaded the Jews living among the Gentiles, (whom he had converted to the Faith), to leave off Circumcision, and the other Ceremonies of Moses's Law. This therefore they tell him, in all probability, will be the event of this business. The Jewish Christians will hear of his being come thither, and so will come in multitudes, to see how he behaves himself in that matter, and will expect some satisfacti∣on from him therein. Therefore they advised him, that seeing there were four men there present, who having had a Naza∣rites Vow upon them, which being now accomplish'd, (see Act. 18.18.), were to perform the Ceremonies prescribed, Numb. 6.13, to 22. that he on this occasion would join himself to them, and perform those Ceremonies and Rites with them, and make provision of such Sacrifices for them as the Law injoins, that so being now freed from their Vow, they may shave their heads; and by this means the believing Jews will be perswaded that they had heard false reports of him, and that he did still ob∣serve the Mosaical Rites. As for the believing Gentiles(a) 1.476, (they tell him), they had made a decree, (which they had sent to Antioch by him and Barnabas, Act. 15.), by which they de∣clared that they are not required to observe any such Rites, or any more than those four Precepts, viz. To abstain from things offered to Idols, from Blood, from things strangled, and from Fornication. Paul hearing this, took their advice, and thought fit thus far to com∣ply with the Judaizing Christians; and ac∣cordingly performing all things belonging to the purifying of the Nazarites. He went into the Temple(b) 1.477 with those four men, and declared unto the Priests, that the time of their Vow was expired, and therefore according to the Law, they were to offer an offering for each person, as in that case is

prescribed. And when the seven days wherein those Sacrifices were to be offer∣ed, were almost at an end, divers unbe∣lieving Jews, that dwelt in Asia, being now come to Jerusalem; as soon as they saw Paul in the Temple, they brought in the multitude tumultuously upon him, and ap∣prehended him, crying out of him, as a person that taught Doctrines derogatory to the prerogative of the Jewish Nation, namely, in that he taught, that the partition-wall between Jew and Gentile was broken down; also, that the Ceremonial Law must be abolished, and that a sinner is not justified by the works of the Law; and that the typical Ceremonies which pre-figured Christ were not to be continued now Christ was come in the flesh; and further, that he did inculcate the predictions of Christ concerning the destruction of the City and Temple of Jerusalem, according to Mat. 23.37, 38. & Luk. 19.43, 44. And because they saw Trophimus with him in the City, who was a Gentile-Christian), they confidently, but untruly aver∣red, that he carried him into the Temple: which they held a pollution and profanation of it. The people being hereupon exasperated, they laid hands on him, and haled him violently out of the Court of the Temple; and the Priests seeing this, presently shut the doors of the Temple, lest possibly he should run into it again, and lay hold on the Horns of the Altar, and so take Sanctuary, (from which they could not take him, as we read Adonijah and Joab once did, 1 King. 1.50. & 2.28. Then they fell a beating of him, and had like to have killed him, had he not been rescued by the chief Officer of the Ro∣man Souldiers, (who kept Garrison there to prevent Tu∣mults), who taking him out of their hands, and supposing him to be some great Malefactor, commanded him to be bound with two Chains, possibly putting one on his hands, the other on his feet, as Agabus had foretold, v. 11,(c) 1.478. And not being able to understand from the confused multitude, what his particular crime was, (some saying one thing, some another), he commanded he should be brought into the Fort or Castle, call'd Arx Antonia, which was their Garri∣son. And as they were going up the stairs to the Castle, the rage of the multitude was so great, that the Souldiers were fain to carry Paul in their arms, to secure him from violence. When he was come to the Castle gate, he desired the Colonel that he would please to permit him to speak unto him. The Colonel wondred he spak•• Greek, and thereupon thought he had been that Egyptian false Prophet, that had raised a Sedition in Judea about Three years before, under the government of Faelix, and had gotten to him about four thousand followers in the wilder∣ness, vid. Joseph. Antiq. lib. 20. ch. 6, 7. Paul tells him, he was a Jew, born at Tarsus, the Metroplis of Cilicia, and therefore

desired liberty to speak to the people; which the Colonel per∣mitting, Paul standing on the stairs, near the gate of the Ca∣stle, made a sign to the people to hold their peace, and give audience; and then began to make his Apology to them in the Hebrew* 1.479 tongue, which procured him the more ready attention from them.

Act. 21. v. 17. And when we were come to Jerusalem, the Brethren re∣ceived us gladly.

v. 18. And the day following Paul went in with us unto James, and all the elders were present.

v. 19. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministery.

v. 20. And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe, and they are all zealous of the Law.

v. 21. And they are informed of thee, that thou teachest all the Jews which are among the Gentiles, to forsake Moses, saying, That they ought not to circumcise their children, neither to walk after the cu∣stoms.

v. 22. What is it therefore? the multitude must needs come together: for they will hear that thou art come.

v. 23. Do therefore this that we say unto thee: We have four men which have a vow on them;

v. 24. Them take, and purifie thy self with them, and be at charges with them, that they may shave their heads; and all may know that those things, whereof they were informed concerning him thee, are nothing, but that thou thy self walkest orderly, and keepest the Law.

v. 25. As touching the Gentiles which believe, we have written and con∣cluded, that they observe no such thing, save only that they keep them∣selves from things offered to Idols, and from blood, and from strang∣led, and from fornication.

v. 26. Then Paul took the men, and the next day purifying himself with them, entred into the Temple, to signifie the accomplishment of the days of purification, untill that an offering should be offered for every one of them.

v. 27. And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the Temple, stirred up all the people, and laid hands on him,

v. 28. Crying out, Men of Israel, help: this is the man that teacheth all men every where against the people, and the Law, and this place: and farther brought Greeks also into the Temple, and hath polluted this holy place.

v. 29. (For they had seen before with him in the City, Trophimus an Ephesian, whom they supposed that Paul had brought into the Tem∣ple.)

v. 30. And all the City was moved, and the people ran together: and they took Paul, and drew him out of the Temple: and forthwith the doors were shut.

v▪ 31. And as they went about to kill him, tidings came to the chief Cap∣tain of the band, that all Jerusalem was in an uproar.

v. 32. Who immediately took Souldiers, and Centurions, and ran down

unto them: and when they saw the chief Captain and the Souldiers, they left beating of Paul.

v. 33. Then the chief Captain came neer, and took him, and command∣ed him to be bound with two chains, and demanded who he was, and what he had done.

v. 34. And some cryed one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he command∣ed him to be carried into the Castle.

v. 35. And when he came upon the stairs, so it was that he was born of the Souldiers for the violence of the people.

v. 36. For the multitude of the people followed after, crying, Away with him.

v. 37. And as Paul was to be led into the Castle, he said unto the chief Captain, May I speak unto thee? who said, Canst thou speak Greek?

v. 38. Art not thou that Egyptian which before those days madest an up∣roar, and leddest in the wilderness four thousand men that were mur∣derers?

v. 39. But Paul said, I am a man which am a Jew, of Tarsus, a City in Cilicia, a Citizen of no mean City: and I beseech thee suffer me to speak unto the people.

v. 40. And when he had given him licence, Paul stood on the stairs, and beckned with his hand unto the people: and when there was made a great silence, he spake unto them in the Hebrew tongue, saying.

* 1.480 * 1.481 * 1.482 * 1.483 * 1.484 * 1.485 * 1.486 * 1.487 * 1.488

* 1.489 * 1.490 * 1.491 * 1.492

SECT. XXI.

THE Apostle now beginning to make his defence to the people, He first sets before them what manner of per∣son he was before his conversion. He was a Jew by extraction, born in the noble City of Tarsus, educated at Jerusalem, under that famous Doctor of the Law Gamaliel, (a man of great esteem among them; see Act. 5.34.), being perfectly instructed by him in the Law of the Fathers(a) 1.493, and imbued with the strictest Judaical Principles, and was a great Zelot for that way, and a bitter enemy to Christianity. And he tells them, that all the Senate, or Sanhedrim, es∣pecially the high Priest, could attest the truth of what he said; for, from them he received commission to apprehend all such Christians, as he could find in Syria, and to bring them bound to them to Jerusalem to be scourged, or otherwise punished. 2ly, He declares to them the manner of his conversion(b) 1.494, [see Chap. 2. Sect. 1.], how travelling to Damas∣cus to pursue his persecuting design, when he was come nigh to that City, a great light from Heaven shon round about him; upon which he fell to the ground, and heard these words articulately spoken to him by Christ(c) 1.495, Saul, Saul, why persecutest thou me? And they that were with him heard a voice indeed [ch. 9.7.], (as the people did, Joh. 12.19. when some said it thundred, others said an Angel spake), but understood not distinctly what was said. He further declares how Christ told him, he had provided one Ana∣nias to come unto him, and to shew him what he had designed for him to do, and suffer, for his Name sake. And thus being blinded by the brightness of the glory that shone a∣bout him, he was led by those that were with him to Damascus, and there by the Ministry of Ananias he recovered his sight. Ananias also shewed him, how God had chosen him, that he should know his will, and have the

Gospel revealed to him, and should see Jesus, and hear him speak to him from heaven, and should make known to all men(d) 1.496, the things which Jesus had already and should further make known to him. Ananias also having further instructed him, exhorted him to be baptized, and by Faith in Christs blood to wash away the guilt of all his sins, (of which Baptism is a sign and seal), and earnestly to implore grace from Christ, to sanctifie his na∣ture more and more. Paul having thus open∣ed to them the manner of his Conversion and Call, to be an Apostle; he now further shews them, how at his first coming to Jerusalem after this, (see ch. 9.26.), as he was in the Temple(e) 1.497 praying, he fell into an Exsta∣sie or Trance, and in that Exstatical Vision saw Christ, who commanded him to get him spee∣dily out of that City, because his former zeal against the Gospel, would hinder his preach∣ing of it now from being successfull. Against this, he humbly argued, that his former zeal against Christianity, (which was so remark∣able and notorious, by his imprisoning the Professors thereof, and causing them to be scourged in the Consistories of many Cities, and by his assisting in the stoning of Steven, and keeping the Garments of his accusers whilst they slew him) might be an argument to the Jews, that they were very great and cogent reasons, that had wrought such a strange change in him; and so he might in all likelyhood, be a fitter person to publish the Doctrine of Christ now, by how much the more he had opposed it formerly, [see Sect. 3. of Chap. 2.]. But this did not pre∣vail for his staying at Jerusalem, but Christ commanded him to depart from thence, tel∣ling him he would send him to preach to the Gentiles, who had not that exception against him, and would more readily receive his Do∣ctrine. Hitherto the Jews had patience to hear him, but when he mentioned the Gentiles, and that he was appointed to preach to them, they cried out, he was a Villain, and unworthy to live, and expressing their fury by throwing dust into the air, and casting off their Clothes as if they would presently stone him, the chief Commander of the Guard, bid the Soldiers carry him into the Castle, and com∣manded, that he should be scourged till he should confess what he had done, that had so enraged the Jews against him. As

they were going about to bind him, in order to the scourging of him, the Apostle declares himself a free-born Denizon of Rome, whom the Roman Laws would not permit to be so dealt with, before any sentence was legally passed upon him. When they heard this, they ceased from their design of scourging him; and the Colonel (who had himself purchased the freedom of a Citi∣zen of Rome at a great rate) was afraid he had already done more than he could well answer, in binding him, and putting Chains upon him.

Act. 22. v. 1. Men, brethren, and fathers, hear ye my defence which I make now unto you.

v. 2. (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence; and he saith)

v. 3. I am verily a man which am a Jew, born in Tarsus, a City in Cili∣cia, yet brought up in this City at the feet of Gamaliel, and taught according to the perfect manner of the Law of the fathers, and was zealous towards God, as ye all are this day.

v. 4. And I persecuted this way unto the death, binding and delivering into prison both men and women,

v. 5. As also the high Priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus to bring them which were there, bound unto Jerusa∣lem, for to be punished.

v. 6. And it came to pass, that as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me.

v. 7. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?

v. 8. And I answered, Who art thou, Lord? and he said unto me, I am Jesus of Nazareth whom thou persecutest.

v. 9. And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.

v. 10. And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus, and there it shall be told thee of all things which are appointed for thee to do.

v. 11. And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus:

v. 12. And one Ananias, a devout man according to the Law, having a good report of all the Jews, which dwelt there,

v. 13. Came unto me, and stood, and said unto me, Brother Saul, re∣ceive thy sight. And the same hour I looked up upon him.

v. 14. And he said, The God of our fathers hath chosen thee, that thou shouldst know his will, and see that just One, and shouldst hear the voice of his mouth.

v. 15. For thou shalt be his witness unto all men of what thou hast seen and heard.

v. 16. And now, why tarriest thou? Arise, and be baptized, and wash a∣way thy sins, calling on the name of the Lord.

v. 17. And it came to pass, that when I was come again to Jerusalem, even while I prayed in the Temple, I was in a trance,

v. 18. And saw him saying unto me, Make haste and get thee quickly out of Jerusalem: for they will not receive thy testimony concern∣ing me.

v. 19. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee.

v. 20. And when the blood of thy martyr Stephen was shed, I also was standing by and consenting unto his death, and kept the raiment of them that slew him.

v. 21. And he said unto me, Depart: for I will send thee far hence unto the Gentiles.

v. 22. And they gave him audience unto this word, and then lift up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.

v. 23. And as they cryed out, and cast off their clothes, and threw dust into the air.

v. 24. The chief Captain commanded him to be brought into the castle, and bade that he should be examined by scourging: that he might know wherefore they cryed so against him.

v. 25. And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?

v. 26. When the centurion heard that, he went and told the chief Cap∣tain, saying, Take heed what thou dost, for this man is a Roman.

v. 27. Then the chief Captain came, and said unto him, Tell me, art thou a Roman? He said, Yea.

v. 28. And the chief Captain answered, With a great sum obtained I this freedom. And Paul said, But I was free-born.

v. 29. Then straitway they departed from him which should have exami∣ned him: and the chief Captain also was afraid after he knew that he was a Roman: and because he had bound him.

* 1.498 * 1.499 * 1.500 * 1.501 * 1.502 * 1.503

SECT. XXII.

THE next day Claudius Lysias the Colonel, being desirous to know the bottom of the business, called the Sanhedrim or Senate of the Jews, and brought out Paul to them, to see what they could object against him. The Apostle beginning to speak for himself, declares that both during his continuance in the Jewish religion, and since his conversion to Christianity, he had walked uprightly according to his knowledg, and the light of his Conscience(a) 1.504. Ananias the high Priest being impatient to hear this, com∣manded those that stood nigh him to smite him on the mouth. Paul hereupon freely reproves him for his injustice, calling him whited wall(b) 1.505, or Hypocrite, who sitting there as a Magistrate to judg according to Law, yet openly transgress'd the Law him∣self, by commanding an innocent person, un∣heard, and uncondemned to be smitten. See Deut. 25.1, 2. He also boldly denounces Gods judgments(c) 1.506 against him for it, [see 2 Tim. 4.14.]. The standers by reprove Paul for this, as one that spake contumelious words against Gods high Priest. The Apostle replies, he did not know him, nor acknow∣ledg him to be a lawful high Priest or an High Priest of Gods appointing, but look'd upon him as an usurper, and one brought in by the sinister practices, and corrupti∣ons of that time; and therefore he might be reprehended for his faults without break∣ing Gods command, Exod. 22.28. Besides he could not own any man, to be a lawful high Priest now, seeing that Function was disannull'd, by the coming of the great High Priest Jesus, who had accomplished all that was typifyed thereby. However though he had spoken nothing but what was just, yet because to the standers by, it had a shew of reviling, therefore he declares, he should have avoided this also, had he known him to be, or could have acknowledged him to be, a lawful High Priest. The Apostle now dis∣cerning the Sanhedrim to consist partly of Pharisees (who be∣lieve the resurrection of the body, and another life after this, and the real subsistence of Angels, and the Souls and Spirits of men separated from their bodies* 1.507, &c.) and partly of Sad∣duces, (who deny all this), out of a prudent policy declares himself, (as to those points) to adhere to the Sect of the Pha∣risees,

and to be fully of their opinion. And though there were more points in question, yet he shews, that for holding of these, the Sadduces chiefly hated and persecuted him. Here∣upon there grew a heat and division between these two parties, the Doctors of the Law, (which were generally Pharisees), ta∣king his part, and pleading, that 'twas possible he might have had some extraordinary revelation by an Angel or Spirit, and therefore 'twould not become them to resist his Doctrine, lest, if it were truly revealed to him from God, they should by opposing it, fight against God himself. These two parties growing thus hot one against another, the Colonel to prevent further violence and tumult, commanded the Soldiers to take Paul away from among them, and to bring him into the Ca∣stle. The night following, the Lord appeared to the Apo∣stle in a Vision to comfort and encourage him, and told him, that as he had preached his Gospel, and defended it at Jeru∣salem, so he should do at Rome also.

Act. 22. v. 30. On the morrow, because he would have known the cer∣tainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their Council to ap∣pear; and brought Paul down, and set him before them.

Act. 23. v. 1. And Paul earnestly beholding the Council, said, Men and brethren, I have lived in all good Conscience before God untill this day.

v. 2. And the high Priest Ananias commanded them that stood by him to smite him on the mouth.

v. 3. Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judg me after the Law, and commandest me to be smitten contrary to the Law.

v. 4. And they that stood by, said, Revilest thou Gods high Priest?

v. 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 peo∣ple.

v. 6. But when Paul perceived that the one part were Sadduces, and the other Pharisees, he cryed out in the Council, 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.

v. 7. And when he had so said, there arose a dissention between the Pha∣risees and the Sadduces: and the multitude was divided.

v. 8. For the Sadduces say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.

v. 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 a spirit, or an angel hath spoken to him, let us not fight against God.

v. 10. And when there arose a great dissention, the chief Captain, fearing lest Paul should have been pulled in pieces of them, commanded the Soldiers to go down, and to take him by force from among them, and to bring him into the Castle.

v. 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 witness also at Rome.

* 1.508 * 1.509 * 1.510 * 1.511 * 1.512 * 1.513 * 1.514 * 1.515

SECT. XXIII.

THE Apostle had soon a notable experience of Gods gra∣cious protection over him, promised unto him in that forementioned Vision. For early the very next morning above Forty Jews combin'd together, and bound themselves by an Oath, and by a Curse and execration on themselves that they would neither eat nor drink till they had killed him. And they came to the chief Priests and Elders being confident of their assistance, and acquainted them with what they had re∣solved on, and perswaded them to intreat the Colonel, that he would bring Paul down on the morrow to them, that they might further examine him, and by the way, before he could come at the Council, they resolv'd to kill him. This conspi∣racy, by the wonderful providence of God, coming to the knowledg of a Nephew of Pauls, he is by him acquainted there∣with, who thereupon desired one of the Captains of the Guard, to bring that young man to Lysias their chief Commander: which being done he acquainted him with this wicked conspiracy a∣gainst the life of his Uncle. Hereupon the Colonel presently gave order that a Guard both of Horse and Foot should be made ready against Nine of the Clock that night, and a Horse or Mule provided for Paul to ride on, and that they should convey him safe to Felix the Procurator or Governour of Judea, under the Roman Emperor, who had his ordinary residence at Caesarea. And he wrote a Letter to the Governour concerning the Prisoner, to this sense, viz. That he found nothing brought against him, that was punishable either with death or bonds by

the Roman Laws, and Imperial Constitutions; (for the Romans had not as yet set out any decrees against the Christians) and therefore he had rescued him out of the hands of the Jews, who had treacherously conspired against his life, and had given or∣der to his accusers to appear before his Excellency, and there to implead him. Felix when he had read the Letter, command∣ed Paul should be secured in the Hall call'd Herods Hall, and wen his Accusers were come, he said, he would hear him.

Act. 23. v. 12. And when it was day, certain of the Jews banded together, and bounded themselves under a curse, saying, That they would neither eat nor drink till they had killed Paul.

v. 13. And they were more than forty which had made this conspi∣racy.

v. 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.

v. 15. Now therefore ye, with the Council, signifie to the chief Captain, that he bring him down unto you to morrow, as though ye would en∣quire something more perfectly concerning him: and we, or ever he come neer, are ready to kill him.

v. 16. And when Pauls sisters son heard of their laying in wait, he went and entred into the Castle, and told Paul.

v. 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.

v. 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.

v. 19. Then the chief Captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me?

v. 20. And he said, The Jews have agreed to desire thee, that thou wouldst bring down Paul to morrow into the Council, as though they would enquire somewhat of him more perfectly.

v. 21. But do not thou yeild unto them, for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee.

v. 22. So the chief Captain let the young man depart, and charged him, See thou tell no man, that thou hast shewed these things to me.

v. 23. And he called unto him two Centurions, saying, Make ready two hundred Soldiers to go to Cesarea, and horsmen threescore and ten, and spearmen two hundred, at the third hour of the night:

v. 24. And provide them beasts, that they may set Paul on, and bring him safe to Felix the Governour.

v. 25. And he wrote a Letter after this manner,

v. 26. Claudius Lysias, unto the most excellent Governor Felix, sendeth greeting.

v. 27. This man was taken of the Jews, and should have been killed of them: Then came I with an army, and rescued him, having under∣stood that he was a Roman.

v. 28. And when I would have known the cause wherefore they accused him, I brought him forth into their Councell.

v. 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 bonds.

v. 30. And when it was told me, how that the Jews laid wait for the man, I sent straitway to thee, and gave commandment to his accu∣sers also to say before thee what they had against him. Farewell.

v. 31. Then the Soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris.

v. 32. On the morrow they left the horsmen to go with him, and re∣turned to the Castle.

v. 33. Who when they came to Cesarea, and delivered the epistle to the Governour, presented Paul also before him.

v. 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:

v. 35. I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herods judgment hall.

SECT. XXIV.

FIve days after, the High Priest and the Elders appear,* 1.516 with Tertullus(a) 1.517 their Advocate, before Fe∣lix(b) 1.518 at Cesarea; who sitting in judgment to hear the matter, their said Advocate after an insinuating preface to propitiate the Go∣vernour, (wherein he magnified his prudence and care for the good of their Nation), ac∣cuses Paul of three things, namely, of Sedi∣tion, Heresie, and Profanation of the Temple, [see Act. 21.28.]; acquainting him, that they intended to have proceeded against him in their own Court, and to have judged him there according to their Law, but were pre∣vented by Colonel Lysias, who took him out of their hands, and forced them, (who ought to have been his Judges), to come and im∣plead him before his Excellency. And those Jews whom they had brought with them for witnesses, attested this charge, saying, That those things were so.

Paul having now liberty given him to make his defence, he in the first place declares, how much it comforted him, that he was to answer before a Person whose long experience in govern∣ing the Jewish Nation, had furnished him with skill and abili∣ty to judg the more equally of such things as were now brought before him. Then he answers particularly to the three pretend∣ed Crimes laid to his charge. 1. For that of Sedition, he clears himself from it, by shewing, that there were but Twelve days since he came up to Jerusalem; and one end, among others, of his coming thither was, to declare himself a sincere wor∣shipper of the true God. Now these Twelve days were thus spent. The day after he came thither, he visited James, and the Bre∣thren, who perswaded him to purifie himself with those four men who had a Vow on them, [as we have seen Sect. 20. of this Chapter], which he consenting to do, and the day fol∣lowing,

(viz. on the third day, which was towards the end of the Feast, see ch. 21. v. 27.), entring into the Temple to perform those, the Jews there took him, but he was rescued out of their hands by Colonel Lysi••s. The day after being the fourth day, he pleaded his cause before the Council, [Act. 23.]. On the fifth day, the Jews conspired to take away his life, Act. 23.12. That night the Colonel sent him to Antipa∣tris, whither he came on the sixth day in the evening. The next day being the seventh, he came to Caesarea, where he had been now a Prisoner five days. So that having been so many of those days in the hands of the Romans, it was not imagina∣ble he could raise (if he had had a mind to it) any such Se∣dition, or tumult at Jerusalem as the Jews pretended, and char∣ged him with. Nay the contrary was very evident; for he had behaved himself very quietly, neither could any of them prove that he had raised any disturbance, either in the Temple, or in any of the Synagogues, or in the City whilst he was there. As to their second charge, viz. that of Heresie, he plainly con∣fesses▪ that after the way which they call'd Heresie, so he worship∣ped the God of his Fathers. For that way of worshipping the God of Abraham which Christ had taught, and the Christians now practised, was the way that he did use: yet therein neither he nor they set up any new Religion quite contrary to what was before owned and professed, but had the same Faith for substance, that the Patriarchs and Prophets had before them. And in particular, he declares, that he believed the Doctrine of the Resurrection, which the more prudent part of his Ad∣versaries, viz. those of the Pharisees, professed to believe also. And this firm belief of a resurrection, and a day of judgment en∣gaged him to endeavour always to keep a good Conscience to∣wards God and man. For the ••hird thing charged against him, viz. the Profanation of the Temple; he shews, he had not been of a long time at Jerusalem, before this, and now he came to bring Alms to the poor Jews there, that were converted to Christianity. He acknowledges indeed, that he went into the Temple at this time, but with no intent to profane it, but to perform t••••se Rites therein, which the Law of the Jews requi∣red of such as had the Vow of the Nazarites upon them; which some Asian Jews not understanding, but misapprehending his intent, affi••••ed, that he carried Trophimus a Gentile of Ephe∣sus into the Temple. But this was utterly false, neither was there any the least ground for it, but only this, that Trophi∣mus had been seen with him in the City, see Act. 21.29. As for his being in the Temple, he acknowledges, he was there, but not with any such company as could be thought to profane it, or that could bring him under suspition of any intent to raise a Sedition. And for t••e truth of these things he appeals to those t••••re present of their own Sanhedrim; and desires them to ••••s••••fie, whether w••••n ••e was brought before them, he was not dismissed with this testimony from themselves* 1.519,

that there was nothing of moment charged against him, except (which only the Sadduces will charge him with) that he pro∣fessed to believe the Resurrection of the dead, and Another life after this.

When Felix discerned how things went, he would not pass any sentence for the present in this case, but put them off say∣ing, When I know more exactly the things that belong to this way, (viz. whether the Christian Religion be deroga∣tory to the Law of the Jews), and when Lysias the Comman∣der comes down (whose testimony will decide that matter con∣cerning the tumult), I will determine the business between you. But for the present he commanded the Captain of the Guard to keep Paul safe, though in free custody, so that any of his friends or acquaintants might have liberty to visit him.

Act. 24. v. 1. And after five days Ananias the high Priest descended with the elders, and with a certain Orator named Tertullus, who informed the Governour against Paul.

v. 2. And when he was called forth, Tertullus began to accuse him, say∣ing, Seeing that by thee we enjoy great quietness, and that very wor∣thy deeds are done unto this Nation by thy providence:

v. 3. We accept it always, and in all places, most noble Felix, with all thankfulness.

v. 4. Notwithstanding, that I be not further tedious unto thee, I pray thee, that thou wouldst hear us of thy clemency a few words.

v. 5. For we have found this man a pestilent fellow, and a mover of sedi∣tion among all the Jews thorowout the world, and a ring-leader of the sect of the Nazarens.

v. 6. Who also hath gone about to profane the Temple: whom we took, and would have judged according to our Law.

v. 7. But the chief Captain Lysias came upon us, and with great violence took him away out of our hands:

v. 8. Commanding his accusers to come unto thee, by examining of whom thy self mayest take knowledg of all these things, whereof we accuse him.

v. 9. And the Jews also assented, saying, That these things were so.

v. 10. Then Paul, after that the Governour had beckned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a Judg unto this Nation, I do the more chearfully answer for my self:

v. 11. Because that thou mayest understand, that there are but yet twelve days, since I went up to Jerusalem for to worship.

v 12. And they neither found me in the Temple disputing with any man, neither raising up the people neither in the synagogues, nor in the City.

v. 13. Neither can they prove the things whereof they now accuse me.

v. 14. But this confess I unto thee, that after the way which they call heresie, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets.

v. 15. And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and un∣just.

v. 16. And herein do I ex••rcise my self, to have always a Conscience void of offence toward God, and towards men.

v. 17. Now after many years, I came to bring alms to my Nation, and offerings:

v. 18. Whereupon certain Jews from Asia found me purified in the Tem∣ple, neither with multitude, nor with tumult.

v. 19. Who ought to have been here before thee, and object, if they had ought against me.

v. 20. Or else let these same here say, if they have found any evil doing in me, while I stood before the Council,

v. 21. Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.

22. And when Felix heard these things, having more perfect knowledg of that way, he deferred them, and said, When Lysias the chief Cap∣tain shall come down, I will know the uttermost of your matter.

v. 23. And he commanded a Centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister, or come unto him.

* 1.520 * 1.521 * 1.522

SECT. XXV.

SOME time after, Felix and his Wife Drusilla, (who was a Jewesse, and Sister of that Herod Agrippa who killed James, and imprisoned Peter, Act. 12.), sent for Paul, and were wil∣ling to hear him discourse concerning the Doctrine of Christ. He applying himself to speak pertinently to Felix, insisted on those great duties which Christ injoins all men to observe, if they intend to be saved, viz. Justice between▪ man and man, Temperance, and Chastity; Virtues that were contrary to those Vices, that Felix was particularly guilty of. And withall, he dis∣courses of the last Judgment, at which all impenitent persons shall be punished for all their crimes and offences, either in these or other kinds. As the Apostle was pressing this Doctrine, Fe∣lix finding himself so much concern'd, fell a trembling, and not liking to hear such close and rousing Doctrine, he dismiss'd Paul for the present, and told him he would take some other time to hear him again. But being a corrupt Governour, and a taker of bribes, he hoped the Apostle would have given him some considerable bribe, to set him at liberty; and in expe∣ctation thereof sent for him, and talked with him the oftner. But after he had kept him Prisoner for the space of two years, he himself was by Nero removed from his place, and Portius Festus was sent to succeed him in the Government. And though Felix had nothing to charge Paul with, yet to gratifie the Jews,

after so many injuries which he had done them, and to pacifie them, that they might not follow him with complaints to the Emperour, he left Paul in prison.

Act. 24. v. 24. And after certain days, when Felix came with his wife Drusilla, which was a Jew, he sent for Paul, and heard him concerning the faith in Christ.

v. 25. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time, when I have a convenient season, I will call for thee.

v. 26. He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftner, and com∣muned with him.

v. 27. But after two years Portius Festus came into Felix room: and Fe∣lix, willing to shew the Jews a pleasure, left Paul bound.

* 1.523

SECT. XXVI.

FEstus being come to the Government,* 1.524 and going up to Je∣rusalem, the High Priest and Rulers of the Jews quickly began to inform him against Paul, and besought him that he might be sent for thither, to answer for himself before his Ex∣cellency there, intending to lay some Villains by the way to kill him as he came. But Festus (the divine providence so over∣ruling him) would not consent to that, but ordered that the chief Priests, and the rest in authority among them, should come to Cesarea, and accuse him, whither he intended after a short stay at Jerusalem to go. And accordingly after a few days he went down to Cesarea; whither being come, soon after his arrival there, he sate on his Judgment Seat, and command∣ed Paul to be brought before him. The Jews now bring in such a kind of charge against him as they did before, namely, that he had offended against the Mosaical Law; that he had pro∣faned the Temple; and that he had raised Sedition against the Roman gove••nment. But none of these things could they prove against him, so that Paul easily cleared himself of them all. However, Festus being willing to gratifie the Jews, ask'd Paul if he would go to Jerusalem, and be tryed there in the Jewish Court about these matters. The Apostle perceiving that the Governour inclin'd to send him to Jerusalem, (which course might have expos'd him to extreme hazzards), he tells him, that he was his prisoner, and that his Excellency was his pro∣per Judg; under the Roman Emperor, and not the Jews, (whom he had not wronged), and therefore it would be a piece of high injustice, to deliver him up to his enemies to be his Judges. Moreover, he tells him, that he was a Roman, and therefore might claim the priviledg of a Roman, which accordingly he

now did, and appealed unto Caesar(a) 1.525. Festus hearing this, (af∣ter he had consulted with his Councel), admitted his appeal, and told him he should accordingly go to Caesar.

Act. 25. v. 1. Now when Festus was come into the Province, after three days he ascended from Cesarea to Jerusalem.

v. 2. Then the high Priest, and the chief of the Jews informed him a∣gainst Paul, and besought him.

v. 3. And desired favour against him, that he would send for him to Je∣rusalem, laying wait in the way to kill him.

v. 4. But Festus answered, that Paul should be kept at Cesarea, and that he himself would depart shortly thither.

v. 5. Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.

v. 6. And when he had tarried among them more than ten days, he went down unto Cesarea, and the next day sitting in the judgment seat, commanded Paul to be brought.

v. 7. And when he was come, the Jews which came down from Jerusa∣lem, stood round about, and laid many and grievous complaints against Paul, which they could not prove.

v. 8. While he answered for himself, neither against the Law of the Jews, neither against the Temple, nor yet against Cesar, have I offended any thing at all.

v. 9. But Festus willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?

v. 10. Then said Paul, I stand at Cesars judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.

v. 11. For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things where∣of these accuse me, no man may deliver me unto them. I appeal un∣to Cesar.

v. 12. Then Festus, when he had conferred with the Councel, answer∣ed, Hast thou appealed unto Cesar? unto Cesar shalt thou go.

SECT. XXVII.

SOME days after, King Agrippa, (Son of that Herod who slew James, Act. 12. who was King, not of Judea, but some neighbouring Province which the Romans had given him), and Bernice his Sister, came to Cesarea, to salute the new Governour. Festus relates to them Pauls case, and acquaints them, how vehemently the Jews accused him, and how earnest∣ly they desired to have had judgment against him. But he told them, he could not do it by the Roman Laws, without first hearing the cause, and bringing the accusers and accused face to face. This therefore he had done, and upon hearing of both parties, He found Paul absolutely free from all capital Crimes; and the differences between him, and the Jews, he saw, were about matters appertaining to their Religion, (which he contemptuously calls Superstition), in which he acknow∣ledges, he himself h••d little skill, and therefore had a mind to have referr'd him to the Jewish Sanhedrim, to be judged there. But the Prisoner declin'd their judgment, and appealed to Caesar. Whereupon he had remanded him to Prison, till he could conveniently send him to the Emperor at Rome. Agrippa (who was born and bred among the Jews, and in probabili∣ty understood something concerning the Christian Religion) hearing this, desired that he himself might see Paul, and hear him speak for himself. Festus readily agrees hereunto. On the morrow therefore, the Governour, with Agrippa, and Bernice, and several other persons of quality, entred the Court and place of hearing with great pomp; and Paul was brought forth before them. Festus having made a short speech, wherein he shewed the occasion of their meeting, and wherefore he had brought forth the Prisoner before that illustrious Assembly. Agrippa told him he was permitted to speak for himself. Then Paul beckning with his hand to the standers by to hold their peace, and give Audience, he particularly addresses his speech to Agrippa(a) 1.526.

And first, he declares how happy he accounted himself, that he was allowed to speak for himself before King Agrippa, whom he knew to be well skill'd in the Law, and in the Scriptures, and in all the Questions and Customs of the Jewish Religion. Then he shews, that however the Jews reproached him, neither in his Life, nor in his Doctrine, was there any thing repugnant to the truth of the Jewish Religion. For the manner of his Life, he appeals to his Accusers own Consciences, (to whom his

Conversation from his Youth was well known); who were able to testifie, that he not only had lived honestly, but religi∣ously(b) 1.527, and was of that Sect, which is accounted the strictest of all the rest in the Jewish Religion, to wit, a Pharisee. For his Doctrine which he asserted, viz. the resurrection of the dead, he shews, it was a Doctrine acknowledged by the Pha∣risees, and a fundamental Promise made by God of old unto their Fathers, and ge∣nerally depended on by the most pious a∣mong all the twelve Tribes(c) 1.528 of the Jews, not only that dwell in Judea, but that are scattered upon the face of the whole Earth, (see Jam. 1.1.): And in contem∣plation, and intuition thereof, they desire continually and fervently to serve the Lord, hoping to attain that blessed Resur∣rection, and Eternal Life, through the me∣diation of the blessed Messias, of old pro∣mised to them. And yet for believing, and expecting, and prea∣ching this, he tells the King, he was accused of the Jews.

Then he removes an Objection which might be made against him, viz. If he were brought up a Pharisee, how came he to believe in Jesus of Nazareth, and to hope for a Resurrection by him. Surely the Pharisees never taught him so. To this he answers, He was once as great and sharp an Adversary to Christ, and all that believed in him, as any man whatsoever; and thought himself bound in Conscience to endeavour the suppression of all those that owned him; which accordingly he did, being a principal Actor in the imprisoning of several of them at Jerusalem. And when some of them were by the Jews, tumultuously condemned to die, (as particularly Steven, Act. ch. 7.57, 58.), he was an approver of the sentence, Act. 8.1. And in other Cities besides Jerusalem, he brought them into the Jewish Courts, and Consistories, (which were kept in their Synagogues), and with threatnings and tortures compelled them to deny Christ, and (being exceedingly fierce against them) he forced some of them to fly to heathen Cities, and then pursued them thither also. He further declares, that as he was going to Damascus, with authority from the Sanhedrim on this persecuting design, at mid-day a light from Heaven, above the brightness of the Sun, shone round about him, and those that were with him; and when they were all fallen prostrate on the Earth, he heard a voice speaking to him in the Hebrew tongue; Saul, Saul, why dost thou thus persecute me? 'Tis hard for thee to kick against the pricks. But arise, stand upon thy feet, for thou art chosen by me to be a Preacher of the Gospel, and to proclaim unto others, what thou hast now, and shalt hereafter see and know. And for thy comfort, be assured, that I will deliver

thee from the persecutions both of Jews and Gentiles▪ to whom I shall send thee; and will bless thy endeavours to the opening their understandings, and to the turning of them from darkness to light, and from the power of Satan unto God, that they may receive, by Faith in me, remission of sins, and a portion of the heavenly in∣heritance, among my faithful ones, regenera∣ted by my Spirit(d) 1.529. He further tells the King, that having had so glorious a Vision, and having heard those words from the mouth of Christ, from Heaven, he could not but yeild obedience thereto, and accor∣dingly had preached at Damascus first, and then at Jerusalem, and then through all Judea, and at last a∣mong the Gentiles(e) 1.530 themselves, the Do∣ctrine of Repentance, and had shewed them their misery by sin, and how they should turn to God, and lay hold on his mercy offered in his Son, and should bring forth such fruits of holiness and righteousness in their lives, as are the genuine fruits of true Re∣pentance, and Faith in Christ. And for these things (he shews) it was, that he had like to have been killed by the Jews in the Temple. But being rescued by the merciful providence of God from their fury, he went on still with his work, de∣claring no other thing concerning Christ, but what Moses and the Prophets did of old foretell of him, namely, that he should be put to death, and should be the first that should rise again, by his own power, and thereby be eminently declared to be the Son of God* 1.531, and should be the Author of our resurrecti∣on, 1 Cor. 15.20. Col. 1.18. and should send out the light of his Gospel both to Jews and Gentiles. Festus sate still hither∣to, but being a Heathen, and not understanding these things, he interrupted the Apostle and told him, he talked like a man that had overstudied himself. But Paul with a great respect replied, that he was not mad, but spake the words of truth and soberness; which he was confident King Agrippa very well perceived; for these things he had been speaking of, viz. the Life, Death, and Resurrection of Christ, were things of very pub∣lick fame, and cognizance, and could not be unknown to him who was a Jew born. Then humbly applying himself to Agrippa again, he said, King Agrippa, believest thou the Prophets? doubt∣less, I am perswaded thou dost believe them, and if so, I pray thee consider, whether those very Prophecies be not exactly fulfilled in the Person of Christ? Agrippa hearing him thus speak, said, Paul, thou dost almost perswade me to be a Christian. The Apo∣stle answered, I heartily wish that both thou, and all here pre∣sent were as thorow Christians as I my self am(f) 1.532, only I would not wish any of you in that condition of captivity in which I am at present. When he had thus spoken, the King, and the Governour, and the whole

company rose up, and departed, acquitting Paul in their judg∣ments, from deserving either death or bonds; yet 'twas not thought fit he should be released, because he had appealed to Caesar.

Act. 25. v. 13. And after certain days, King Agrippa, and Bernice came unto Cesarea, to salute Festus.

v. 14. And when they had been there many days, Festus declared Pauls cause unto the King, saying, There is a certain man left in bonds by Felix:

v. 15. About whom when I was at Jerusalem, the chief Priests and the Elders of the Jews informed me, desiring to have judgment against him.

v. 16. To whom I answered, It is not the manner of the Romans to de∣liver any man to die, before that he which is accused, have the accu∣sers face to face, and have license to answer for himself concerning the crimes laid against him.

v. 17. Therefore when they were come hither, without any delay, on the morrow I sate on the judgment seat, and commanded the man to be brought forth.

v. 18. Against whom when the accusers stood up, they brought none ac∣cusation of such things as I supposed:

v. 19. But had certain questions against him of their own superstition, and of one Jesus which was dead, whom Paul affirmed to be alive.

v. 20. And because I doubted of such manner of questions, I asked him, whether he would go to Jerusalem, and there be judged of these mat∣ters.

v. 21. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cesar.

v. 22. Then Agrippa said unto Festus, I would also hear the man my self. To morrow, said he, thou shalt hear him.

v. 23. And on the morrow, when Agrippa was come, and Bernice with great pomp, and was entred into the place of hearing, with the chief Captains, and principal men of the City; at Festus commandment Paul was brought forth.

v. 24. And Festus said, King Agrippa, and all men which are here pre∣sent with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying, that he ought not to live any longer.

v. 25. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him.

v. 26. Of whom I have no certain thing to write unto my Lord: Where∣fore I have brought him forth before you, and specially before thee, O King Agrippa, that after examination had, I might have somewhat to write.

v. 27. For it seemeth to me unreasonable, to send a prisoner, and not withall to signifie the crimes laid against him.

Act. 26. v. 1. Then Agrippa said unto Paul, Thou art permitted to speak for thy self. Then Paul stretched forth the hand, and answered for himself:

v. 2. I think my self happy, King Agrippa, because I shall answer for my self this day before thee, touching all the things whereof I am accu∣sed of the Jews:

v. 3. Especially, because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.

v. 4. My manner of life from my youth, which was at the first among mine own Nation at Jerusalem, know all the Jews,

v. 5. Which knew me from the beginning, (if they would testifie), that after the most straitest sect of our religion, I lived a Pharisee.

v. 6. And now I stand, and am judged for the hope of the promise made of God unto our fathers:

v. 7. Unto which promise our twelve Tribes instantly serving God day and night, hope to come: for which hope sake, king Agrippa, I am accused of the Jews.

v. 8. Why should it be thought a thing incredible with you, that God should raise the dead?

v. 9. I verily thought with my self, that I ought to do many things con∣trary to the Name of Jesus of Nazareth:

v. 10. Which thing I also did in Jerusalem, and many of the saints did I shut up in prison; having received authority from the chief priests: and when they were put to death, I gave my voice against them:

v. 11. And I punished them oft in every synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities.

v. 12. Whereupon, as I went to Damascus with authority and commissi∣on from the chief priests,

v. 13. At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them which journeyed with me.

v. 14. And when we were all fallen to the earth, I heard a voice speak∣ing unto me, and saying in the Hebrew tongue, Saul, Saul, why per∣secutest thou me? It is hard for thee to kick against the pricks.

v. 15. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.

v. 16. But arise, and stand upon thy feet, for I have appeared unto thee for this purpose, to make thee a minister and a witness, both of these things which thou hast seen, and of those things in the which I will ap∣pear unto thee.

v. 17. Delivering thee from the people, and from the Gentiles, unto whom now I send thee,

v. 18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

v. 19. Whereupon, O king Agrippa, I was not disobedient unto the hea∣venly vision:

v. 20. But shewed first unto them of Damascus, and Jerusalem, and tho∣rowout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

v. 21. For these causes the Jews caught me in the Temple, and went a∣bout to kill me.

v. 22. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:

v. 23. That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

v 24. And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thy self, much learning do••h make thee mad.

v. 25. But he said, I am not mad, most noble Festus, but speak forth the words of truth and soberness.

v. 26. For the king knoweth of these things, before whom also I speak freely: for I am perswaded that none of these things are hidden from him, for this thing was not done in a corner.

v. 27. King Agrippa, believest thou the prophets? I know that thou be∣lievest.

v. 28. Then Agrippa said unto Paul, Almost thou perswadest me to be a Christian.

v. 29. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except th••s•• bonds.

v. 30. And when he had thus spoken, the king rose up, and the gover∣nour, and Bernice, and they that sate with them.

v. 31. And when they were gone aside, they talked between themselves, saying, This man doth nothing worthy of death or of bonds.

v. 32. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cesar.

* 1.533 * 1.534 * 1.535 * 1.536 * 1.537 * 1.538 * 1.539 * 1.540 * 1.541

Notes

• * 1.1

  Anno
  Christi	Claudii
  55	13
  56	14
• * 1.2

  Iter Ephesi∣num.
• * 1.3

  v. 24 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Vir eloquens, vel, vir prudens & sapiens.
• * 1.4

  v. 25. Initiatus vtà Domini] prima elementa Christianismi acceperat, & docebat diligenter ea quae sunt Domini pro modo cognitionis quam acceperat.

  Sciens tantum Baptisma Johannis] h. e. Doctrinam ejus; nem••e scivit, Exhibitum esse Messiam, & aliquo modo ejus officium & beneficia; sed ignoravit quod Jesus sit Messias, quòdque sit crucifixus pro genere humano, resuscitatus, & glorificatus, & alia non pauca huc pertinentia.

  Per baptisma Johannis intelligenda est Doctrina de Christo quam Johannes tradi∣derat, & baptismate obsignuverat discipulis sais. Synecdoche Metonymica. Piscator.
• (a) 1.5

  Ephesus erat Metropolis Ioniae, clara conditoribus Amazonibus, gra••i diluvio quod p••ssa est, templo D••n e ejusque incen••io, viris doctis, & arti∣ficibus inde ortis, arte magic•• ibi usi∣tat••; epistol•• Pau••i ad era scripta, n e non diuturni Johannis Evangeli••ta in hac urbe resilentiâ; epistol••que ad ca•• scripta, Apoc. 2.1.
• * 1.6

  v. •• Num Spiritum Sanctum accepistis?] i. e. Dona illa eximia Spiritûs Sancti ex qui∣bus colligeretur vos ad sanctum ministerium divinitus vocari, scilicet donum linguatum & Prophetiae. Nam etsi ista dona omnibus credentibus & baptizatis tunc temporis non erant communia, nec necessaria, tamen cum hi discipuli Johannis destinabantur ad docendum in Ecclesià & haud dub••e zelo ferverunt, (ut Apollo, itidem Johannis dis∣cipulus, cap. 18.24.), requirebantur in illis hujus modi dona, in quibus pateret, ipsos divinitus ad sacrum ministerium vocatos esse.
• * 1.7

  v. 5 Breviter indicat Paulus discrimen baptismi Johannis à praesenti baptismo; quod Johannes quidem baptizavit in venturum Messiam ac populum jussit in eum credere; ipsi vero bapt••zabant in exhibitum, passum, & glorificatum; simulque eos proculdubio de totâ sacrâ ••rtade, & mysterio Christi, plane instituebant.

  Audientes verò] i. e. qui ex populo hanc Johannis concionem audierunt sideque acceperunt, ii baptizati sunt ab illo, scil. Johanne. Sic Streso & Glassius.
• (a) 1.8

  See note on 1 Cor. 15.32.
• (b) 1.9

  Verus cultus N T. non quae∣rit differentiam locorum s•••• in om∣ni loco vult exerreri. ••••ulus non re••ormidat Scholâ Philosophica E∣vangelium docere. Vide Ioh. 4.20.21. 1 Tim. 2.8.
• (c) 1.10

  ••iracula, Ecclesiae non sunt semp••r necessaria, adeo ut illa Ecclesia quae d••num miraculorum non habet, ca•••••• si no Characte••••••tico unde ag∣nosc••tur esse vera 〈◊〉〈◊〉. Nam 1. Nulla est promissio. ••la enim quae est, Mat. 16.1••. 1 Cor. ••••.28. non est perpetua, sed 〈◊〉〈◊〉 2. Mi∣racula exige 〈◊〉〈◊〉 d••••••matur Joh. 4.48. 1 Cor. 1.••2. 3. Vetamur miraculis fidere fine Scripturâ aut quae fiunt ad consi ••andum doctrinam Scripturae cont••ari••m, Deut. 13. 4. Miracula ultimorum temporum declarantur es∣se signa Antichristi. 2 Thes. 2.9.10.
• (d) 1.11

  Exor••ismus significat vehe∣mentem obtestationem quâ in nomine Domini aliquem obligamus ut hoc vel illud faciat vel dicat, vid. Numb. 5.19. 1 Reg. 22.16, Math. 26.63. 1 Thes 5.27.

  In veteri Testamento nihil legitur de Exorcistis sicut neque de obsessis, sed circa Christi tempora Diaboli in∣ter Judaeos licentiose & evidenter grassabantur, & corpora hominum va∣riis mod•••• ••••ffligebant, quod eo fine po∣tissimum à Deo concessum est, ut gloria Christi tanto magis fieret per p••cua. Christus igitur, potestate suâ divinâ usus, plurima daemonia ejecit, & Apo∣stolis quoque suis haue po••estatem concessit. Luc. 10.17, 18, 19. Verum quod Christus & Apostoli secerunt, ve∣rè ex potestate divinâ cui cedere Dia∣boli cogebantur, id quidam Judaei ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Christi & Apostolorum fe∣cerunt praestigio••è, quibus Satan ce∣debat non coactus, sed volens, ut eos in superstitione confirmaret & quo∣ties obdurandis in malitiâ hominibus consultum esse videret. Tales fu••∣runt hi, & tales quoque videntur fuisse illi Judaeorum filii de quibus Christus, Mat. 12.27. qui nomine Christi hy∣pocriticè utebantur, sicut illi de qui∣bus, Mar. 9.38.
• * 1.12

  One of the 24 Heads of the Fami∣lies of Priests, See 1 Chron. 24.4. 2 Chron. 36.14. Math. 2.4.
• (e) 1.13

  Diabolus hic fit concionator•• Propheta, Angelus lucis, graviterque reprehendit exorcistas qui tamen in∣stinctu Diaboli omnia sua agebant, idque non alio fine quam ut Pauli au∣thoritatem & integritatem suspectam redderet.
• * 1.14

  v. 9. In Schola Tyranni] Sophistae sive declamatoris cui nomen Tyrannus, vel aedifi∣cium publicum à quodam ejus nominis magnate erectum, ut populus ac juventu•• in s••i∣entiiis & artibus liberalibus ibi exercitaretur.
• * 1.15

  v. 12. Et discederent ab iis morbi] Ita praestitum quod dixerat Christus, Joh. 5••.12. & Act. 5.15.
• * 1.16

  v. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Curiosa, i. e. magica. Ephesus ante alias civitates his pravis stud•••• dedita erat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beza per denarios vertit; sic etiam vulgatus, Arabs per drachmas quae tantundem fere valebant atque denarii.
• * 1.17

  The Epistle to the Galatians.
• (a) 1.18

  See 1 Cor. 1.1. Eph. 1.1.
• (b) 1.19

  See Act. 26.27. [Chap. 1]
• (c) 1.20

  Act 9.15.
• (d) 1.21

  See Sect. 3. of Chap. 2.
• (e) 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (f) 1.23

  Which Paction is nothing contrary to what is held forth, Act. 15.7. For [Chap. 2] Peter speaketh not there, that his ordinary Charge was to preach to the Gentiles, but only of that act of his mentioned Act. 10. whereby he was at one time imployed to preach to them.
• (g) 1.24

  1 Cor. 16.1.
• (h) 1.25

  Rom. 15.25.
• (i) 1.26

  Causa hujus perniciosae dissimulationis indicatur, nempe eum timuisse Jacobi familiares. Hac Ill••r.
• (k) 1.27

  This Clause is here supplied by the Apostle without adding to the sense. The like addition of words for explication without wronging the sense is frequently used in the N. T. where Scriptures are cited out of the Old T. as Math. 4.10. compar'd with Deut. 6.13. Heb. 10.5. compar'd with Psal. 40.6, 7, 8.
• (l) 1.28

  See 1 Cor. 12.28.

  Faith here and elsewhere (see Chap. 1.23.) is taken for the Doctrine that is to be believed.
• (m) 1.29

  Si modo frustrà, q. d. Non tantum frustrà passi estis, sed etiam cum damno & detrimento, nisi ad bonum mentem redeatis.
• (n) 1.30

  De Scripturâ loquitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Scriptura hic sumitur per Metony∣miam effecti, pro eo qui eam dedit. Chrysost.
• (o) 1.31

  The calling of the Gentiles, and their Justification by Faith, was foretold about two thousand years before it fell out.
• * 1.32

  Tanquam laetum aliquod nuncium praedicavit, pro evangelizavit, h. e. Deus ei indicavit, quod postea in Scripturas sacras relatum est.
• * 1.33

  Qui de fidelium numero sunt.
• (p) 1.34

  See Notes on Rom. 1.17.
• q 1.35

  Ex fide sunt qui innituntur merito Christi pro nobis satisfacientis. Ex operi∣bus L••gis qui impituntur propriis meritis & probitati & sanctitati propriae.
• (r) 1.36

  Ut promissionem Spiritûs acciperemus, i. e. promissum Spiritum. Est autem illa Spiritus sancti promissio, J••r. 31.33. & 32 40. Ezek. 11.19, &c. 36.27. Joel 2.29. Zach. 12.10.
• (*) 1.37

  Ce••te s••mence don••, c' est Christ c' est à dire. L' Eglise qui constitue son corps, par la for p••r loquell•• elle l'embrasse. Amirant fur les Epistres.
• (*) 1.38

  Act. 7.38. Heb. 2.2.
• (s) 1.39

  Ver. 15. Humanitus loquor.
• (u) 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (x) 1.41

  Gen. 12.3, & 17.4. & 22.17.18.
• (y) 1.42

  Mediator non est unius partis sed duarum, earumque dissidentium. Cum igi∣tur Mese•• Mediatorem ageret inter Deum & populum, hoc ipso testatur, esse dissidi∣um inter du•••• ista•• partes. Deus autem unus est. Isque semper idem, semper sibi constans. Dissidium igitur illud non Dei, sed hominis mutationi deputandum est. Jac. Ca∣pollus.
• (z) 1.43

  Scripturae tribuitur quod Deo. vid. Rom. 11.32. Ver. 21. Fides Jesu•• Christi, i. e. in Jesum Christum, Apoc. 14.12.
• * 1.44

  Act. 7.38. Heb. 2.2.
• (aa) 1.45

  As he is call'd our hope, 1 Tim. 1.1.
• (bb) 1.46

  Sub elementis mundi, i. e. sub Ceremoniis quibus Deus veterem mundum [Chap. 4] erudiit. Pisc.

  Framu•• subjecti ritibus illis qui nobis cum mundo erant communes; qualia sunt, Templa, Arae, Victimae, liba, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & similia, imposita Israelitis in hoc ne talium amore ad idol•• dilaberentur. Grot.
• (cc) 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hic ego vertendum puto non quonsam sed qu••d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sensusque sit, Quod autem filii sitis, inde manifestum est quia misit Deus Spiritum filii fui in corda vest••a. Hac. Illyr.
• (dd) 1.48

  Idola Dii nuncupativè non substantivè. Bernard.
• (ee) 1.49

  Cogniti estis à Deo, i. e. in gratiam recepti, & pro filiis habiti; nam verba sensûs apud Paulum per usitatum Hebraismum conn••tant affectum: Ut Cognisco oves, Joh 10. i. e diligo.
• * 1.50

  Clamare Metaphoric 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & fiduciam illum fidelium significat, de quâ 1 Joh. 5.14. Heb. 4.16. quod Spiritui sancto tribuitur, quia illius illustratione & in∣stinctu contingit. Gomar.
• (ff) 1.51

  Quomodo convertimini 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Vocula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respicit non rem eandem sed similem. Galatae reb••s terrenis, & in utilibus servierant, viz. idolis, jamque denuo se convertere volebant ad servitutem Ceremoniarum Legalium, quae itidem erant re•• ter∣renae ac per se neminem servare poterant, neque, Christo exhibito, quicquam ampli∣us utilitatis habere poterant. Glass.

  Re••picit voculi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non continuationem actus prioris, sed similis novi incho∣ationem. Egena vocat Elementa quia facta erant evanida postquam Corpus vene∣r••t, unde á Christo ad Ceremonias Mosaicas relabi, nihil aliud erat quam neglectis summis op••bus mendicitatem fectari.
• (gg) 1.52

  Dies observatis] nimirum consuetudine judaic••, prout erant umbrae futu∣rotum.
• (hh) 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Fui aliquando quales vos nunc estis, existimans pietatem esse Circumcidi, &c.
• (ii) 1.54

  Hieronymus suspic••tur Apostolum cum primum Galatas adiret aliquâ infirmi∣tate corporali detentum fuisse. N••m tradunt eum gr••vissimum capitis dolorem fae∣pe perpessum, & hunc esse Satanae ••••ng••lum qui oppositus ei ••uerat ut eum colaphi∣z•• t.
• (kk) 1.55

  Quae igitur tum erat beatitudo vestra, i. e. Qualis & quanta! Quantus ubique erat rumor vos beatos praedicantium!
• (ll) 1.56

  Si, sal••â pietate & j••••e naturae, fieri potuit.
• (mm) 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. me Paulum: non enim legendum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Piscat.
• (nn) 1.58

  q. d. Non consideratis sensum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verborum Mosis.
• (oo) 1.59

  He had also seve••al Sons by K••turah, Gen. 25.2. But these two are only men∣t••••n••d, as being appointed by God to prefigure the present purpose:
• (pp) 1.60

  Causam reddit cur Agar, illud foedus significavit: Quia, & Mons Sinai ubi sactum est illud foedus, vocatur Agar 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (nempe, quia ibi est oppidum Aga••••, unde Agar••ni) & Gens Agarena. & singuli ad eam pertinentes, subjecti erant Circumcisioni & Sacrificiis, & dierum discrimini; quanquam, non Lege Mosis, sed ex suis Legibus, aut moribus Ismaelitarum, qui & Agareni & Saraceni. Grot.

  Mon•• Sinai ab Arabibus dicitur Agar. inhabitavit Agar desertum istud, & inde Ara∣bum natio illa, dicta est Hagarena: scilicet ut Populo, ita & Monti nomen dedit Hagar.
• (qq) 1.61

  Ver. 4. Qui per legem justificamini, h. e. justificari conamini.
• (rr) 1.62

  Faln from Grace] that is, ye renounce Christ and the Covenant of Grace; [Chap. 5] ye are faln from the gracious way of Justification by Faith.
• * 1.63

  Nos silii promissionis] h. e. qui promissionem vera side amplectimur.
• (ss) 1.64

  Ver. 5. Ex fide spem justitiae expectamus] h. e. Vitam aeternam justis ex fide promissam, Tit. 2.13.
• (tt) 1.65

  Fides operabunda.
• (uu) 1.66

  Ver. 13. Vos ad libertatem vocati estis; tantum ne libertatem in occasionem carni, scilicet arripite vel eâ abutimini.
• (xx) 1.67

  So the word Spirit, when 'tis opposed to the Flesh is usually taken. See Joh. 3.6.
• (yy) 1.68

  Ver. 17. Nam caro concupiscit adversus Spiritum, Spiritus autem adversus earnem (haec autem inter se opposita sunt) ut non quaecungue volueritis, eadem saciatis: ••. e. ideò Spiritus se carni opponit, ne ea faciatis quae alioquin velletis (nempe si caro sola vos duceret), vid. Rom. 8.13. Grot.
• (zz) 1.69

  Si animus noster Dei Spiritu movetur, actibus id ipsum exprimamus.
• (a) 1.70

  Nil tam ad misericordiam inclinat, quam proprii periculi cogitatio. [Chap. 6]

  We must help our Brethren out of their sins by direction; out of their affliction, by consolation.
• (b) 1.71

  Aliorum vitia & imbecillitates quae vobis oneri esse possint mansueto animo to∣lerate, & emendare studete. Huc pertinet proverbium, Amici vitia noveris, amicum non oderis.
• (c) 1.72

  Those that are dejected under the burden of their sins, they should relieve and succour by good counsel and advice.
• (d) 1.73

  Salsedinem correptionis amor Christi temperet, & dilectionem proximi sal justitiae condiat.
• (e) 1.74

  Non deteriorum comparatione.
• * 1.75

  The particle, and, must in this place be exegetick of one and the same thing, [as Ephes. 1.3.]; and not copulative of divers.
• * 1.76

  ••he First Epistle to ••e Corinthians.
• * 1.77

  Duplex Apostolo nomen: Hebraeum Saulus, Romanum Paulus.
• (a) 1.78

  See Sect. 10. of Chap. 5. This Sosthenes it seems was now converted to the Faith; and being a man of note and repute among the Corinthians, Paul joins him wi••h him in this admonition.
• (b) 1.79

  See 2. Epist. 1.1.
• (c) 1.80

  See Dr. Hammond in loc.

  V 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Donis linguarum, & prophetandi. Haec, com∣mate sequenti, vocat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Testimonium scilicet quo astruitur sesum esse verum Messiam, cum tali•• dona fuerit largitus. Sic Apoc. 19.10. Testimonium Jesu est ••piritus Prophetiae: Non solum Doctrina quam edit Prophetia, sed ipsum donum Prophetandi. Sic 1 Joh cap. 5.8. Spiritus, & aqua, & sanguis, testimonium de Christo perhibent in terr••. Spiritus, vel donum Prophetiae; aqua, vel baptismus; & sangui••, vel martyrium: Nam cum ita affl••erent dona extraordinaria ••piritûs, conflue••entqu•• tam infinitae turbae ad baptismum in nomine Jesu, plurimique pro isto nomi••e s••bierant mar∣tyrium, indubitatum testimonium est, Eum verum esse Messiam. Lightf.
• (e) 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scil. Deus ex vers 4. ••isc.
• (f) 1.82

  See ch. 16.17. I am glad of the comming of Stephanus, Fortunatus and ••c••aicus; which two latter, probably, were the Sons of Cloe. Vide Grot. in loc.
• * 1.83

  Ver. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Intellige••dum hoc non de omnibus sed de multis.
• (g) 1.84

  Ego Pauli. Ad originem hujus Schismatis investigandam recurri p••test ad bi∣partitionem hujus Ecclesiae in Judaeos conversos, & Gentiles, quae patet ex eju•• histo∣riâ, Act 18. Pars gentilitia, fortè ••auli nomen efferebat, & Apollo: Jud••ica, Cephae & Christi. Utraque iterum bipartitur. Quidam de parte Gentilitiâ, ••aulam aut solum, aut certe prae omnibus aliis sunt reveriti, ut atrem, Apostolum, primum qui inter eos in∣troduxit Evangelium; utcunque planè, humili stylo, & non secundum sapientiam ac a••tem hum••nam, praed••cantem. Quidam autem Apollo ei praetulerunt, ut doctorem profundiorem, elegantiorem, & magis comptum. Vid. Act. 18.24. Hinc copiosa i••ta dissertatio ••postoli de ipsissimo hoc concionandi modo, à cap. 1.17. ad cap. 4.6. ubi di∣cit se, ista, figurâ quâdam transtulisse ad seipsum & Apollo.
• (h) 1.85

  See Act. 18 8.
• (i) 1.86

  Rom. 16.23
• (k) 1.87

  v. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui docet alios: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quivis literatus, ut distinctus à plebe; ac praecipi è quivi•• Pater traditionum: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui profundius e•••• concionatus atque interpretatus legem. Qui mysticè & alle••oricè Scripturam interpretatu••, cu••us com∣mentataria interrogationibus, & quaestionibus refert•• sunt.

  v. 20. In••atuavit] scilicet declarativè, h.e. facto suo, stultam esse ostendit dum agen∣di media alia pra elegit.
• (a) 1.88

  Vide Grot. in loc.
• (b) 1.89

  v 4. Figura est quam Hendiadem vocant. Spiritus & virtutis, i. e. Virtutis Spiritûs sancti, quam videlicet Spiritus sanctus suppeditat. Estius.

  v. 4. Neque se mo meus, &c.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. significat, se simpliciter demon∣strasse seu testificatum esse veritatem Doctrinae Christianae: & per hanc demonstratio∣nem seu testifi••ationem Spirituam sanctum exseruisse suam potentiam, atque efficacem fuisse in cordibus Co••inthiorum, ut testimonio illi Dei fidem haberent, Ergo, in de∣monstratiòne Spiritus & potentioe, perinde valet ac si diceret. In demonstratione per quam Spiritus potentiam suam exseruit. Genitivus adjuncti, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Piscat. in loc.

  v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Est Genitivus efficientis. Hunc totum ver∣sum optime ex. licat Theophylactur. Haudquaquam, inquit, meus Sermo argutiolis & peritiasionibu•• nitebatur, nec erat dicendi arte & cultu instructus; sed in Spiritus constabat ostensione, hoc est, prae se ferebat ••piritum sanctum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Haec illa est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quâ Christus docuisse populum dicitur; & Stephanus, Act. 6.8.10. vide Heb. 4.12. Cujus partes duae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interpretor authoritatem illam, quam habet in Conscientus hominum is, qui recte secat verb••m fidei Math. 7. ult. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vide Heb. 4.14. 1 Thes. 1.5. Dr. Guil. Slater in loc.
• (c) 1.90

  Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intelligo quosvis verè fideles, quorum pietas sincera minimeque fucata est, &c. Slater.
• (d) 1.91

  Rom. 16.25.
• (f) 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. ferè nemo.
• (g) 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 metonymicè est Cognoscere sive perspectum habere. Slat.
• (h) 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adaptare, significat, & exhibito judicio ita connectere, ut omnia quàm aptissimè inter se conveniant. Vide 1 Pet. 4.11.
• (i) 1.95

  v. 14 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est qui humanae tantum rationis luce ducitur.
• (l) 1.96

  Otherwise the Spirit of the Prophets must be subjected to the Prophets, 1 Cor. 14.29, 32.
• (m) 1.97

  See Isa. 40.13.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est convincere erroris, & sic convictum in suam sententiam adductis argumentis inducere. Significat efficere condescentionem, i. e. argumentis propositis efficere ut aliquis tecum in eandem sententiam conde••cendat.
• (a) 1.98

  Carnales vocat, non simpliciter Spiritu destitutos, sed in quibus caro praeva∣let. Slat.
• (a) 1.99

  Diem ego simpliciter interpretor temporis longinquitatem. Veritas siquidem temporis filia.

  Per Ignem ego intelligo lucem veritatis per Spiritum sanctum in Ecclesiâ accensam.

  Dies aptè vocatur tempus illud, quo discussis tenebris, & caligne, illustratur veritas. Ergo denunciat Apostolis, non semper latere posse, qui fraudulent èr egerunt in opere Domini, aut qui se fidos gesserunt; ac si diceret, non semper erunt tenebrae, aliquando lux orietur, quae omnia manifestabit. Calvinus.

  Dies hic accipitur pro manifestâ revelatione, cum tenebrae depellentur, ut de re, prout ipsa est, judicium seratur. P. Martyr.
• (b) 1.100

  Ipse salvabitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. beneficio lucis quâ fit ut ipse erro∣rem & agnoscat, & revocet. Slater.

  Docet illos qui Christum pro fundamento retinuerunt, etsi non semper optimam structuram addiderunt, servandos tamen, sed aegrè ac sic, sicut si ex igne eriperentur. Illyr.
• (c) 1.101

  Volunt hinc Papistae ignem purgatorium exstruere, sed ineptè.

  In omnibus & singulis parabolis semper unicè attendendum est ad scopum ac intentio∣nem ejus, qui illas loquitur & usurpat. Salubre Theophylacti monitum. Non oportet in omnes parabolarum partes curiosius inquirere; sed quatenus apparent proposito inser∣vire: reliquae sumendae sunt quasi parabolam contexentes & nihil ad propositum facien∣tes. Lepidè vereque illud Solomonis omnibus parabolis applicatur, Prov. 30.33. Qui vehementer emungit, elicit sanguinem.
• (a) 1.102

  Paulus pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 posuit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quia id instituto ipsius conveniebat, & haud dubiè de iis maximè agit Psalmographus qui sibi sapere plurimum videbantur. Grot.
• (b) 1.103

  Haec omnia propter vos sunt & ad vestram ordinantur utilitatem. Estius.
• (a) 1.104

  Ver. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Dies pro judicio ponitur, ex Cilicum idiotis∣mo, ut Hieronymo placet: Metonymia est adjuncti; nam judiciorum certi dies: Ju∣dicia autem humana appellat ea, quae ex affectibus humanis proficiscuntur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: scilicet quod ad dignitatem attinet, q. d. quanti sim, vel non sim, ego nequaquam disquiro aut dijudico: est igitur hoc Pauli dictum ad certam hypothe∣sin restringendum.
• (b) 1.105

  Postremos haud dubiè vocat, qui in ordinem Apostolicum post Christi resur∣rectionem asciti fuerunt. Calvinus.
• (c) 1.106

  q. d. Propinamur omnibus mortalibus irridendi & abominandi, nec in angu∣lo quodam id fit, sed veluti toto mundo in unum theatrum collecto, ut omnes saturen∣tur nostris miseriis. Glass.
• (d) 1.107

  Vias in Christo generatim, specialiùs vias docendi.
• * 1.108

  v. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hic intelligo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illam & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in docendo, quae in veris Christi ministris cernitur. Slater.
• (a) 1.109

  Non luxistis ut tolleretur] Concisa oratio, h. e. Vos inflati estis, & non po∣tius lugentes, seu cum luctu, id seriò egistis, ut tolleretur.
• (b) 1.110

  Inflati] scilicet ex studio partium atque acrimoniâ contentionum, exultante parte ad versâ in istam in quâ tam gravis lapsus contigerat. Chrysostomus & Theodo∣retus existimant, fuisse unum ex istius Ecclesiae doctoribus.
• * 1.111

  Ista Epistola, de quâ loquitur, hodiè non extat. Nec dubium quin multae aliae exciderint: sed satis est quod nobis supersunt quas sufficere Dominus providit. Calv. in loc.
• (a) 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. impios, Joh. 17.9.
• (b) 1.113

  Per Metonym. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hîc vocat res judicandas.
• (c) 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Comparativè. v. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Defectus.
• (d) 1.115

  Ablutio, sanctificatio, & justificatio mixtim complectuntur justificationem & renovationem. Ablutio videri potest genus justificationis & sanctificationis. Ista asyndeta valdè amplificant: singula enim veluti novo impetu beneficia Christi exaggerant.
• (e) 1.116

  Nomen hic nihil aliud significat quam ipsum Dominum Jesum. Erasmus in∣telligit per nomen, virtutem ac potentiam Domini Jesu.
• * 1.117

  v. 7. Omnes] h. e. Si convenientèr fieri posset.
• * 1.118

  As meats are said to be sanctified in that place, by the word and prayer, that is made pure, lawfull and allowed to Believers.
• * 1.119

  Nam si radix sancta, etiam rami sancti, Rom. 11.16.
• * 1.120

  Mos est Pauli, obiter quaedam à re non aliena interjicere, ac deinde coeptum ser∣monem recipere. Grot.
• * 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur Deus, cum alicui sortem aliquam assignat natalium, fortunae, con∣jugii.
• (a) 1.122

  Aliqui sic. Are ye redeemed with a price? become not again the servants of men. scil. of Heathens.
• (b) 1.123

  Christianos monet, ne pravis hominum libidinibus & voluntatibus inserviant, sed ei, qui eos redemit. Lightf.
• * 1.124

  Vide Grot. in loc.
• (a) 1.125

  Utere nummo quemadmodum viator in stabulo utitur Mensâ, Calice, Urceo, dimissurus, non permansurus. Augustin.
• (b) 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. tanquam non utentes, scilicet usu firmo & tenaci. Si mundo adhaerere vis, eo abuteris; quia re fluxâ, quasi non fluxâ sed firmâ, solidâ, & stabili uteris. Abusus enim est superfluus usus, & modum & naturam rei exsuperans. Cornel. à Lap.
• * 1.127

  v. 37. Is dicitur voluntatem suam in potestate habere, cujus voluntas ab altero non pendet. Pendet autem hac in parte Patris voluntas à liberorum voluntate, ita ut teneamur illorum infirmitati consulere. Slater in loc.
• (a) 1.128

  Ipsum illud simulachris reprae∣sentatum, nihil est.
• (b) 1.129

  The word one, doth not here respect the persons but the nature.
• (c) 1.130

  In him, i. e. we subsist in him, or by his power.
• * 1.131

  Multum adhuc vigebat paganis∣mus, etiam Corinthi. Grot.
• (d) 1.132

  Augustimus dicit, pro omnibus valere Christi mortem quantum ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 magnitudinem, & sufficientiam. Sufficeret enim Christi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 universis redimendis & servandis, si universi id fide susciperent.
• (a) 1.133

  Quod de bobus praecepit id propter homines secit.
• * 1.134

  See Mat. 10.10. & Luk. 10.8.
• (b) 1.135

  Si ergo invitus hoc facio (nam viderer quasi invitus facere si refugerem sumptu proprio id facere) dispensatio quaedam mihi credita est à quâ gloria mihi non est expe∣ctanda. Sin volens & sponte hoc facio, h. e. non expectatâ ab aliis mercede vel sumptu, haec est mea merces & mea gloria. Clarius.
• (c) 1.136

  In hoc casu cum aut detrimen∣tum gloriae divinae accrescere, aut scandalum proximo oriri verisimile sit, abutetur libertate suâ, si quis uta∣tur. Slat.
• * 1.137

  See 2 Tim. 2.5.
• (d) 1.138

  Castigo corpus me∣um, h. e. ad∣versus car∣nem meam pugn••.
• * 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.140

  v. 1. Patres nostri] i. e. Hebrae∣orum, quorum erat Paulus.
• (d) 1.141

  Unto Moses] i. e. Under the Ministry and Guidance of Moses: Vel in doctrinam & legem Mosis.
• (e) 1.142

  Numb. 25.9. Mention is made of four and twenty thousand that fell: whereof possibly three and twenty thousand died by the imme∣diate hand of God; and execution was done upon another thousand by Phineas, and his Companions. Vide Grot. in loc.
• (a 1.143

  v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] q d. nos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Israe∣litae sumus qui in Chri∣stum credi∣mus. Illi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.144

  See 1 Cor. 8.4.
• * 1.145

  It was a Custom, it seems, to set to s••le in the Market, Flesh that was sacrificed, as well as other Flesh, the gain whereof went to the Priests.
• * 1.146

  Velamen, signum non solum sub∣jectionis sed pudefactionis, quòd Fae∣mina primùm peccatum introduxerit in mundum. Lightf.
• (a) 1.147

  As on the contrary now at this day among us, those that have power over others, keep their heads covered, and they that are inferior to others, keep their heads uncove∣red before them.
• * 1.148

  v. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i e. 〈…〉〈…〉, ••ox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae apud 〈◊〉〈◊〉 LXX vertitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈…〉〈…〉 Psal. 17.15.
• (b) 1.149

  The name of the thing signified is ascribed to the sign, a thing very frequent in the Sacraments; power, that is, a sign of power.

  v. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc loco significat te∣••••re sive agnoscere. In capite vero est in vire. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propter hoc, ergo, ••••let mulier potestatem agno cere in viro.

  For this cause ought a Woman to acknowledg the power in her Head, viz. her Hu••band; because of the An∣gels, or because of the Law of Subjecti∣on given her by the Ministry of the Angel, vid. 1 Cor. 14.34. Gen. 3.16. Act. 7.53. Gal. 3.19. Heb. 2.2. Knatchbull. p. 156.
• * 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. ex lege & ordi∣natione Dei. Freillib.
• (c) 1.151

  For neither was the Man to b•• without the Woman, nor the Wo∣m••n without the Man by Gods or∣dination.
• (d 1.152

  Natura ipsa d••cet, quòd viro comatum esse dedecori est; ex hoc quod muliebre est. Nutritio e••mae in Naziraeatu, fuit humiliationis spe∣cimen, atque abnegationi•• sui (for∣san & p••de••actionis) ut & erat ab∣stinentia ••vino, & uvis. Religiosum quendam squallorem (ut ita dicam) prae se tulit, & vilificationem sui.

  Fallunt••r ergo plurimùm qui Ab∣sol mum c••m••tum ex superbiâ in∣c••s••se ••b••••••ntur, cum ita quidem in••ess••••it ob votum (sictum saltem) Nazi••••••••••.

  Judaei, si non voto Naziraeatûs astricti, se tondebant frequentissime! atque utcunque aliis tempori∣bu•• c•••••• nunqu••m non ante Festum; idque in honorem adventantis Festi. Lightf.
• (e) 1.153

  Schism, is a difference about ••••••es or external D••scipline. Heresie is a difference about Doctrine and Faith.
• (f) 1.154

  This is not ••••••at the Lords Sup∣per You do not do a legally and ••olemnly according to Christs insti∣tution.
• (g) 1.155

  The prayer he u∣sed, consisted of two parts: compare Mat. 26.26. with this place.
• (h) 1.156

  This is my Body] Metonym. i. e. The sign or representation of my Body. As he is call'd the Rock. 1 Cor. 10.4. Because it represented him.

  The flesh of Christ on the Cross was broken; there was solutio continui, with the Nailes in his Hands and Feet.
• (i) 1.157

  Do this in remembrance] It must be a remembrance cum effectu, viz. a relying on his death with a lively Faith.
• (k) 1.158

  This Cup] i. e. The Wine in this Cup, is the new Testament in my blood i. e. signifieth unto you the New Covenant of Grace, which is ratified and confirm'd in my blood, i. e. by my death.
• (m) 1.159

  v. 26. Do shew forth the Lords death] Hence a Sacrament was termed by the Ancients a representative or commemorative though not a proper Sacrifice.
• (a) 1.160

  Though the Devils sometimes sp••ke in and by the Idols, yet the Id••ls themselves had mouths and spake not.
• (b) 1.161

  vid. Glas∣sius in loc.
• (c) 1.162

  vid. Piscat.
• (d) 1.163

  Corporis unitatem non tollit membrorum varietas, sed ponit magis.
• (e) 1.164

  Membra illa ab Apostolo ap∣pell••ntur inhonesta, & indecora non per se sed comparatè, ratione eorum quae eximiâ venustate sunt praedita. Fullerus.
• (f) 1.165

  Ut cum talo Spina inhaeserit, universum corpus sentit delorem & curationem adhibet.
• (g) 1.166

  In corpore naturali membra praecipua, decentissima, validissima pro¦caeteris solicita sunt, ut infirmitatem solentur, indecorum ornent, dolori condoleant: Ergo corporis Christi membra eandem pro se curam & sol∣licitudinem mutuam praestare de∣bent.
• (a) 1.167

  Suppositio nihil ponit in esse.
• (b) 1.168

  The Faith of working Mira∣cles may be severed from Charity; but justifying Faith cannot, which always worketh by Love. All Faith] i. e. All degrees of miraculous Faith.
• (c) 1.169

  The Hebrews by truth some∣times understand righteousness and in∣tegrity. Amat integritatem & vias rectas. Vide Grot.
• (d) 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.171

  Opinamur, nec sine ratione linguam istam ignotam quâ usi sunt isti vel abusi potius in Ecclesiâ fuisse linguam Hebraeam, &c. Lightf. in loc.
• * 1.172

  Prayer in the Church in an un∣known Tongue, crosseth, in a man∣ner, this whole Chapter.
• (b) 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sub∣audi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.175

  Precetur vel ut ipse vel ut alius interpretetur, quod locutus est, ut alii discant.
• (e) 1.176

  I will pray with the Spirit, that is, with a strange Tongue mi∣nistred to me by the Spirit.

  To pray with the understanding is to pray so as others may understand.
• (d) 1.177

  Hinc vero Paulus rectè col∣ligit linguarum peregrinarum u••um, ita ut eo utebantur Corinthii, signum esse destinatum non iis qui credunt sed infidelibus, i. e. maledictionis signum qua profanos Dominuus ulciscere∣tur non benedictionis quâ suos crudi∣ret. Non solent autem Apostoli anxiè syllabas numerare in citandis scri∣pturae testimoniis, &c. vid. Bezam in loc.
• * 1.178

  We are com∣manded to try the Spirits, 1 Joh. 4.1.
• (a) 1.179

  Praesens pro futuro.
• (b) 1.180

  i. e. Historiam cum suis cir∣cumstantiis, & dogmata cum suâ ex∣plicatione.
• (c) 1.181

  Receptum erat ut coetus ille discipulorum Christi domesticorum nomine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intelligeretur, quae appellatio, etiam Juda sublato, permansit. Slater.
• (d) 1.182

  Verisimile est, hanc loquendi for∣mulam apud Hebraeos usitatam fuisse, cum de re vili, quae planè abjici so∣leat atque abscondi, loquuntur; prae∣sertim si spectes, Numb. 12.12. Die∣teric. Antiq. Bibl.
• (f) 1.183

  Non ••••∣que adeò m••∣tutus ad Apo∣stoli muneris functionem.
• * 1.184

  In hac tan∣tum vita spe∣ra••e in Chri∣stum est tan∣tum hujus vi∣tae bona ab eo expectare cum futuram vitam non credant. Fla••.
• (g) 1.185

  v. 20. Primitiae dormienti∣um] 1. Christus primus dignitate. 2. Primus causalitate, per Christum enim omnes resurgemus. 3. Tempo∣re, primus inter resurgentes ad vi∣tam immortalem. Licet enim aliqui ante Christum suscitati ab Elia & ••li∣saeo surrexerint, tamen illi tant••n re••urrexerunt ad praesentem vit••m mortalem, rursumque mortei sunt. Sic Christus dicitur primogenitus mor∣tuorum, i. e. ante omne•• resurgens & q••••si renascens ex mortuis. Cornel. à Lapide.
• (a) 1.186

  Beza takes the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the middle Voice, and so renders it, Cur ablutione utuntur? Some take it passively, and render it, Why are they then washed with the washing men use over the dead. q. d. If the dead rise not, if the Corps shall for ever perish, to what end do you wash them? Do men give respect, where there is no hope?

  See Note (b) of Sect. 4. Chap. 2.
• (b) 1.187

  Id est, cum bestialibus homi∣nibus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ho∣minibus ferarum more saevientibus. Scaliger in notis, Feros & praefracti ingenii viros, quibuscum illi nego∣tium & contentio fuit, vocat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quidam haec verba intelligunt de dis∣putationibus quas per tres menses cum incredulis & pertinacibus Judaeis, Ephesi habuit. De mortuorum re∣surrectione loquens, frustranea esse ostendit varia illa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae propter Christum sustinebant v. 30.31. & frustraneam omnem suam cum adversariis veritatis (tanquam besti∣is) de veritate religionis Chistianae concertationem, nisi soret re••urre∣ctio, & potius (his omnibus supinè posthabitis) gulae, luxui, & volup∣tati indulgendum esse. Aliqui in∣telligunt Pauli verba propriè, ac si revera bestiis objectus suisset: sed si tale quid evenisset ei, non erat rem tam insignem praeteriturus Lucas; & certè in malorum catalogo, 2 Cor. 11.23. (ubi potiores, & omnium maximas suas calamitates Apostolus enumerat) hujus pugnae & periculi mentionem fe∣cisset. Deinde si Ephesii tale quid tentassent, Paulus ad jus civitatis provocâsset; quomodo fecit, & evasit, cum debebat flagellis caedi. Praeterea, non I cebat Civem Romanum bestiis objicere; sed mancipiorum illud erat supplicium. Digest. leg. 3. ad legem Corneliam de Sicariis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod attinet, si verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subaudiatur (uti illa ellipsis alibi occurrit ut 2 Cor. 9.6.) omnia recte se habent. Secundum hominem enim sen humanitùs loqui se dicit Paulus, quando similitudinibus utitur, Gal. 3.15. Rom. 6.19. qualis & hic sermo est, metaphoricè conceptus. Vide Glassius & Treid libius.
• * 1.188

  v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc loco est revereri, honorem & obsequia deferre. Ut Eph. 5:21. 1 Pet. 5.5. Grot.
• * 1.189

  Epistle to Titus.
• (a) 1.190

  v. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Missus ad enunciandum eam fidem quam ha∣bent qui electi sunt à Deo. Vatabl.
• (b) 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ante tem∣pora secularia, h. e. ante multa se∣cula; jam inde à primis mundi tem∣poribus
• (c) 1.192

  ante 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subaudi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q. d. Manifestavit autem proprio tempore per verbum suum in praedi∣catione quae mihi concredita est.
• (d) 1.193

  Ita tra∣ctandi sunt Cretenses pro∣ut Cretenses tractari par est, adeòque liberè redar∣guendi.
• (a) 1.194

  Spontè nempe non coactè.
• * 1.195

  Cum dicit Paulus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non tam se intelligit quam eos qui ex Genti∣bus vocati erant, per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 satis ipsi familiarem, neque nimium ob∣tortam, cum Christiani omnes uni∣us corporis membra sunt. Grot.
• * 1.196

  v. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. bonorum operum singularem cu∣ram gerere, ut facere tenentur qui negotio alicui praefecti sunt. Metaph. Pisc.
• (c) 1.197

  Adeò ut culpa non tam in intel∣lectu sita sit quam in vo∣luntate.
• * 1.198

  v. 14. Nostri, i. e. Nostri Or∣dinis homines, Ministerio, scil. fun∣gentes, ne sese immunes censento ab Eleemosynarum collatione. Beza. Alii per nostros intelligunt solum fi∣deles in Cretâ.
• (a) 1.199

  Diana suit una ex sex Dea∣bus majoribus quas Ethnici colebant. Invocabatur à viatoribus & itineran∣tibus tanquam dux viarum; item à venatoribus tanquam tutrix sylva∣rum, item à praegnantibus & parturi∣entibus tanquam mater viventium & nascentium animalium, unde pinge∣bat••r 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seu multimammia.

  Huic Dianae in urbe Ephesina ex∣tructum erat Templum tam magnifi∣cum ut ex omnibus partibus orbis ad hoc templum spectandum homines confinerent: & numerabatur inter septem mundi miracula; & bello Per∣sico propter pulchritudinem ejus, Barbari huic pepercerunt, cum om∣nia alia templa comburerent. Tota Asia in aedificando hoc templo suit occupata, idque per annos plus quam ducentos. Longitudo dicitur ••uisse pe ••um 425, latitudo 220: Columnas habuit 127 à totidem Regibus aedi∣sicatas, quarum singulae habuerunt al∣titudinem sexaginta pedum. Aedifi∣catum erat in loco palustri; & pro fun∣damento habuit carbones & vellera lanae. In hoc templo erat simulacrum Dianae, quod credebant coelo delap∣sum, & adorabant. Denique de hoc Templo illud memorabile, quod qui∣dam Herostratus illud accendit & com∣bussit, eo solum sine ut aeternum sibi nomen compararet in historiis; quasi inter felicitatem esset numerandum, Per maleficia inclarescere & in histo∣rias inse••i, sicut Pilatus in symbolum fidei, & Judas in historiam passionis. Succensum est ab Herostrato eodem die quo natus est Alexander Mag∣nus, sed postea restitutum, do∣nec novissimo fato periret ex incen∣dio Gothorum, quod refert Capitoli∣nus in Gallieno.
• (b) 1.200

  Non inde sequetur cultum Di∣anae esse veram religionem. Non est Catholica religio, quam totus orbis amplectitur. Nam major orbis pars semper adhaesit erroribus; sed est vera religio quam tota vera Ecclesia omnium temporum & locorum am∣plexa est. Hoc de nostra religione asserimus, de Pontificia negamus. Stres.
• (c) 1.201

  Theatrum est locus publicus & amplu••, ludis spectandis idoneus, ubi sine dubio etiam curia suit, & ubi pub∣lica civium negotia tractari solebant.
• (d) 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Syr. Primores Asiae; licet aliqui existimant quod sic vocat, non qui Asiae praeerant ut principes▪ sed praecipuos sacerdotes, quorum munus erat, ludos theatrales in Deorum honorem edere.

  Some hereby understand certain pub∣lick persons, which were sent from the Greek Cities of the lesser Asia, as Pro∣curators in publick businesses to Ephe∣sus, which was the chief of them.
• (e) 1.203

  Sciebant Apostoli, hoc non suum sed magistratûs esse officium: Concionando ejiciebant imagines ex cordibus hominum, sed non per vio. lentiam ex templis.
• * 1.204

  v. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae mutatio frequens Hellenistis.
• * 1.205

  v. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Exiguas aediculas argenteas & in iis simulacrum Dianae ad essigiem veri templi & simulacri, quae vulgo ab iis emebantur qui Dianam Ephesiam visebant. Tales aediculas Veneris Cnidiae meminit Plinius, 36.5.
• * 1.206

  v. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Illud quod nobis est peculiare. Beza. Id quod nos tan∣git (i. e. ars nostra). Grot.

  Euturumque ut etiam destruatur majestas Dianae] q. d. Parum est de nostro quaestu: tota Religio hic perielitatur: sub obtentu Dianae numinis velificasur lucro. ••uam orbis terrarum colit] Apuleius lib. 2. de eadem. Cujus numen unicum multiformi specie, ritu vario, nomine multijugo, totus veneratur orbis.
• * 1.207

  v. 30. Non siverunt eum] i. e. precibus eum dimovebant.
• * 1.208

  v. 33. Alexandrum] Aliqui Judaeorum (ut videtur) promoverunt eum extra turbam in eum locum unde ab omnibus exaudiri posset, & eum proponebant tanquam idoneum Pauli accusatorem, ut qui ipsius dogmata nosset omnia, & ab iis descivisset. Videtur enim hic esse Alexander faber aerarius de quo queritur, 1 Tim. 1.26. 2 Tim 4.14. Hoc autem modo Judaei volebant odium omne hoc à se amovere, cum scirent se quoque invisos esse tanquam inimicos Deorum. Grot.
• * 1.209

  v. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Nempe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Erat id ex vite factum ut Muciano au∣ctore tradidit Plinius. Sed quia fabricatio ejus omnem memoriam excedebat, ideo facile facerdotes plebi persuasêre, esse de coelo delapsum, ut Suidas notat in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The like fictions had the Heathens concerning the Palladium of Troy, and the Ancile of Rome.
• * 1.210

  v. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.] Quia ne intraverant quidem templum, nec Dianam Ephesiam speciatim nominaverant.
• * 1.211

  v. 38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Recte notat Suidas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dici diem, quo lites discep∣tantur. Ita omnino scribendum in Actis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & subaudiendum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dies quibus lege agitur, quos fastos Romani vocant. vid. Causab. in Theophrasti Charact.
• * 1.212

  v. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Legitimus coetus est qui à Magistratu civitatis convoca∣tur & regitur.
• * 1.213

  Anno
  Christi	Neronis
  58	2.
• * 1.214

  The Second Epi•• to the Corinthia••
• * 1.215

  The first part of the Epistle.
• (a) 1.216

  Videntur indicari illa pericula de quibus Act. 20.19. Grot. Cajeta∣nus putat hujus tribulationis nusquam alibi in Scripturâ fieri mentionem.
• (b) 1.217

  v. 13. Veram lectionem esse arbitror quam secutus est Syrus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non alia vobis scribimu••, (quam quae vera sunt scilicet) sed quae hic legi∣tis, ea sic gesta agnoscitis. Grot. in loc.

  And I write no other things to you concerning my uprightness and sin∣cerity than what ye read of me in the Epistles I have sent to you and other Churches, and which ye know of me, and I hope shall acknowledg the same unto the end.
• (c) 1.218

  Etiam justorum, est Etiam, & eorum Non, est Non.
• * 1.219

  See Act. 20.6. 1 Tim. 4.13.
• (a) 1.220

  See 1 Cor. 16.9.
• * 1.221

  See 2 Cor. 3.6, 7, 8.
• (b) 1.222

  Odor mortis in mortem, i. e. odor mortifer, mortem afferens: O∣dor vitae in vitam, i. e. Odor vitalis, vitam afferens.
• (a) 1.223

  Ego Evangelium vestris in∣scripsi animis. Grot.
• (b) 1.224

  Legendum puto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cordibus vestris, collatione versiculi tertii & ex re ipsâ. Pisc.
• (c) 1.225

  Their Faith was the work of the Spirit, though, wrought by his Ministry.
• (d) 1.226

  v. 6. Litera occîdit, i. e. convincit hominem quod sit aeter∣nae morti obnoxius. Rom. 7.10.
• * 1.227

  See Exod. 34:40.
• * 1.228

  Abolitionem legis, cujus hic fit mentio, interpretor de toto Veteri Testamento, quatenus Evangelio op∣ponitur. Calv.
• (e) 1.229

  Volunt vitam aeternam per legem, quae nullibi in lege promissa est. Gro••.
• (a) 1.230

  Dolo tractant verbum Dei qui hominibus placent, aut partem veri tacent, aut falsa admiscent. Grot.
• (b) 1.231

  Sic vocatus tum à suberbiâ quae sibi arrogat honorem Dei, & vult a∣dorari ut Deus; tum à potentiâ quia haec obtinet in reprobis, qui sunt ma∣jor pars seculi, Zanch. Vide Joh. 12.31. Eph. 2.2. & 6.12.
• (b) 1.232

  Haesitamus, sed non prorsus haeremus. Beza.
• (c) 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hîc sumitur pas∣sivè. Grot.
• (d) 1.234

  Deo Patri tribuitur excitatio Christi è mortuis, Act. 3.15.
• (e) 1.235

  Operari dicuntur nobis glo∣riam, non meriti modo Rom. 8.18. sed ratione misericordiae promittentis Dei. Slat.
• (a) 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Praesens pro futuro. Grot.
• (b) 1.237

  Apostolus duas hic metapho∣ras conjungit; una petitur à Domo, secunda à Veste. Solent enim He∣braei, •• quos hic imitatur), multas metaphoras simul implicare, & con∣volvere. Id videre est, tum in Pro∣phetis, tum in Psalmis, tum in Pa∣rabolis Christi. Nolumus exspoliari], scil. corpore, ut anima nuda, solaque beatur; sed supervestiti gloriâ coe∣lesti.
• (c) 1.238

  Si non dies iste deprehendat cum corpore, non exutos corpore; si erimus inter mutandos, non inter mortuos. Grot.

  Si tamen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e, Si vestiti carne & corpore, non ea nudati per mortem inveniamur. Apostolus enim ita loqui solet de resurrectione, & die judicii, quasi ea instet, & quasi eam ipse cum aliis tunc viventibus sit visurus. Vide 1 Thes. 4. ult.
• (d) 1.239

  Domum] i. e. Corpus glori∣osum.

  Optaremus superindui gloriâ, non spoliari vitâ. Paulus, & mori desi∣derat, & tamen carne exspoliari for∣midat.
• (e) 1.240

  Et, Quia hanc gloriam, & vitam aeternam quasi haereditatem spera∣mus, ejusque pignus Spiritum San∣ctum accepimus; ideo audemus quae∣vis ardua, & agere, & pati.
• (f) 1.241

  Dum sumus in hoc corpore, peregrinamur à Domino] i. e. absen∣tes sumus à Domino (de quo v. 9.) festinamus ergò, & peroptamus Illi praesentes esse.
• (g) 1.242

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] ea quae corpori ipsius, i. e. ipsi, debentur. Grot.
• * 1.243

  The Second part of the Epistle.
• (a) 1.244

  Propheticè ponitur praeteritum pro futuro. Exaudivi, i. e. Exaudiam.
• (b) 1.245

  Anselmus per scientiam intel∣ligit cognitionem sacrae Scripturae.
• (c) 1.246

  A dextris & sinistris] Quasi di∣cat, Undique armati adversus omnia.

  Armis justitiae dextris & sinistris] i. e. offensivis & defensivis. Capellus.
• (d) 1.247

  v. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est alteram partem jugi trahere, i. e idem ju∣gum subire. Ne sitis filii unius jugi cum iis qui non credunt.

  Jugum ducere] commercium inire, jugari, & copulari; metaphora à bo∣bus jugo colligatis.
• * 1.248

  See Sect. 13 of Ch. 6.
• * 1.249

  See Gen. 49 4.
• (a) 1.250

  v. 2. In priore membro sub∣aud••endum est suit. Magnum fuit eo∣rum gaudium, (nempe ex pace con∣scientiae, ut supra 6. 10.) etiam tum cum per adversa maxima exploraren∣tur. Grot.
• (b) 1.251

  Ipsorum summa paupertas, i. e. Ipsi Macedones valde pauperes exun∣dârunt in egregiam liberalitatem.
• (c) 1.252

  v. 5. Non hoc tantùm fecêre quod sperabamus, subaudite 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.253

  v. 10. Ge∣nus loquendi inversum. Gr.
• (d) 1.254

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vide Knatchbull. in loc.
• (e) 1.255

  He hath toward you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.256

  Ut extor∣tum aliquid▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Metonym. efficientis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat plus habendi cupiditatem. Pisc.
• (c) 1.257

  v. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Gratiam, i. e. omne donum, quicquid do∣naveritis. Vatab.
• (d) 1.258

  v. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hîc est Mise∣cordia. Vide Hos. 10.12.
• (e) 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hîc est candida libera∣litas.
• * 1.260

  The third part of the Epistle.
• (a) 1.261

  v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for∣te, tolerate.
• * 1.262

  v. 25. The three Shipwracks of the Apostle are not mentioned in the history of the Acts, for that of Act. 27.42. can be none of the e, see∣ing it happened long after. It seems he was a day and a night upon some parcel of the wreck.
• * 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Sic vo∣cat in hac disputatione tota, molesti∣as sivè extrinsécas, sivè intrinsecas: vel quod, cum iis premimur, aliis in∣firmi videmur & contemptibiles; vel quod tum potissimum imbecillitatem humanam prodimus per impatienti∣am, murmurationes, & similia. Slat. in loc.
• * 1.264

  v. 2. A man in Christ, that is, a Christian.
• (d) 1.265

  Quamvis quaenam fuerint haec arema explicari non possit, verisi∣mile t••men est fuisse illa quae ad sta∣tum vitae aeternae, & ad conditionem beatorum pertinent. Freidlib Sicut Moses intellexit omnem illam dis∣pensationem, quâ Deus populum Is∣raeliticum tuebatur ac regebat, sic Paulus illam per quam Christus Ec∣clesiam suam gubernat. Unde factum est ut ad danda consilia aptior fuerit ipso Petro, sed haec quae intellexerat vetitus est nunciare. Grot.

  Some understand those unspeakable words, of such words only as con∣cern'd Pauls particular confirmation, and preparation for those conflicts he was to undergo. Otherwise he revealed the whole Counsel of God the Churches, Act. 20.27.
• (f) 1.266

  Motio scil. concupiscentiae a∣liqua ad porro peccandum tendens. Dickson. See Rom. 7. Miserable man that I am, who shalll deliver me, &c. Others, Angelus Satan, that is, Sa∣tan himself did furiously set upon him to sh••ke his Faith and sincerity: with which buffeting the Apostle was much d sheartned for the present, and hindred in his business, as by a thorn in the foot, with which a man can go but lamely, and with pain.

  Ego Conscient••ae terrentis stimulos fuisse reor. Slat.

  Dolorem auriculae vel capitis sig∣nificari ait Tertul••ianas de pudicitiâ. Carnis & Corporis multa ac gravia tormenta, Cyprianus. A Satanâ autem morbos etiam piis immiti, Deo id sinente, ex Jobi historia discimus. Vid. & Luc. 13, 16.
• (g) 1.267

  v. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] h. e. per sectiùs agnoscitur.
• (h) 1.268

  v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Non fui piger vestri damno. Non sumpsi à vobis quae me à manuum labore liberarent. Vid. supra 11.8, 9. Grot.
• * 1.269

  v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Qui putatur Lucas.
• (i) 1.270

  v 19. I speak as a Christian, or man in Christ, in the presence of God.
• (d) 1.271

  v. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est in recta constitutio, reconcinnatio.
• (e) 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Be knit toge∣ther.
• (a) 1.273

  Act. 16 1, 2. compa∣red with Act. 14.6.
• (b) 1.274

  2 Tim. 1.5. & 3.14, 15.
• (c) 1.275

  Act. 16.3.
• * 1.276

  ••he First Epistle to Timothy.
• (a) 1.277

  See Luk. 1.47. Tit. 1.3.
• (b) 1.278

  v. 3. Sicut te monui manere Ephesi] Supple ita & nunc moneo.
• * 1.279

  Quia inanes il••ae speculationes otiosae sunt & in••erminatae, quarum nec usus est, nec sinis. Vid. cap. 4. v. 7. & 6.4. 2 Tim. 2.23. Tit. 1.14. & 3 9.

  v. 4. Gene••logia•• vocat infinitas, i. e nunquam terminandas aut satis liquido explicandas Illas quaestiones negat praebere aedificationem Dei, i. e. profectum in solidà ve∣râque pietate, qui fit propriè per fidem; quae aedificatio à Deo venit eique probatur, ac ab eo exigitur, eóque Illius dicitur.
• (c) 1.280

  Lex lata est, non ut fideles justificati jam per fidem in Christum, justificarentur per legem (sicut per∣versi legis doctores intendebant) sed ut injusti & infideles (quales sunt omnes flagitiosi & profani) per le∣gem condemnati, suam injustitiam, & meritam condemnationem ag∣noscerent, resipiscerent, & ad Chri∣stum consugerent.

  Lex justo non est posita] i. e. Non est lata ad justos coercendos. Justi enim sponte suâ, se conformant legi, amore justitiae & obedientiae, non timore poenae, quam lex transgressoribus minatur, sed lata est ut minis suis, & poenis coerceat impios. Corn. a Lap.

  Chrysostomus hosce duos usus in diversis personis commoda similitudine explicat, quod, Sicut fraenum domat, & cohibet ferocem equum; domitum autem, & obedientem tantum regit in viâ recta; si•• Lex praefractos securosque peccatores domat, pios verò tantum regit, eisque rectam vitae normam mons••••at.

  Lex justo non est posita] h. e. Maledictio legis incumbit tantum petulantibus legi•• transgressoribu••, non autem justis, &c.
• * 1.281

  Maimonides in regulis orandi, Si quis senserit animum sibi commotum, & cor turgens, ne oret; sed quiescat dum mens sit sedata.
• * 1.282

  Qui Diaco∣ni munere bene suncti sunt, si Pres∣byteri fiant, liberius & cum majori fiduciâ aliis Evangelium praedicabunt.
• * 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hîc ponitur pro Doctrinâ ipsâ, ut Gal. 3.23. & alibi saepe, Grot.
• (a) 1.284

  So the times of the New Te∣stament are call'd from the spreading abroad of the Gospel to the end of the World.

  Appellatione 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intel∣ligitur totum illud t••mpor s spacium quod inter primum & secundum Cori∣sti advent••m intercedit •• T••m. 3. 2 Pet. 3 3 1 Joh. 2.18. G••th in loc.
• (b) 1.285

  See Medes Apostacy of the lat∣ter times.
• (c) 1.286

  Sanctificatur, i. e. fit mundum Act. 10.15.
• (d) 1.287

  Enutritus] Potest etiam activè accipi enutriens illos: est enim par∣ticipium medium apud Graecos l'a∣tablus. Vel innutritus sermonibus fidei bonaeque doctrinae, i. e. Verbo Christi vero, & sincero, ceu spirituali cibo, nutritus & educatus.
• (e) 1.288

  Paul laid hands on him in the Name of the Presbytery, and toge∣ther with other Presbyters, among whom for the time he was President, by which imposition of hands they signified, that the man was consecra∣ted and dedicated to God.
• (f) 1.289

  Attende tibi, ut recte vivas: attende doctrinae, ut recte alios insti∣tuas.
• (a) 1.290

  He speaks of widdows who were to be Servants of the Church, Rom. 16.1. and to live upon the Churches contribution, which he calls an ho∣nouring of them, because the Church testifi'd thereby the virtues of those so sustain'd, and that they were wor∣thy persons.
• (b) 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quandoque signi∣ficat, pietatis officio fungi erga Paren∣tes, ut apud Virgil. Tum pius Aeneas.
• (c) 1.292

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.293

  Tam assiduè quam fieri potest. Grot. vide 1 Thes. 2.9. & 3.10. 2 Thes. 3.8. 2 Tim. 1.3.
• (e) 1.294

  Agit Apostolus de illis Viduis quarum operâ in curâ aegrotorum, & pauperum, utebantur. Rom. 16.1.
• (f) 1.295

  h.e. Quae suâ culpâ non tran∣sivit ad secundas aut tertias nuptias, puta per divortium aut repudium ali∣quod illegitimum. Vorstius. Secun∣das nuptias mortuo conjuge non dam∣nat sed concedit. Rom. 7.2, 3.
• (g) 1.296

  Washing of the Saints feet was an office of courtesie perform∣ed to Strangers in those hotter Coun∣ties, Gen. 43.24.
• (h) 1.297

  From whence it appeareth, that there were two sorts of Elders in the Church, namely, some th t laboured in the word, and others who were imployed only in the govern∣vernment of the Church, who are called Overseers, or Rulers, Rom. 12.8. 1 Cor. 12.28.
• (i) 1.298

  v. 23. Versus iste videtur ir∣repsisse in hunc locum praeter men∣tem Apostoli: quo f••cto incertum. Fortê appositu, erat in margine, & incuriâ Apographi, non suo loco in∣sertus. Vicessi••••s ••••••m secundus & quartu•• invi••em cohaerent. Knatchbul. vide ibi plu••••.
• (k) 1.299

  Praecedentia ad judicium] de quibus ideo judicare potest qui impo∣nit manum.

  Quosdam vero subsequuntur pec∣cata] i. e. manifesta siunt post ju∣dicium & impositionem manuum, tum demum incipientia s•• exerere, unde & de iis certò judicare is non potest; idcirco nec eorum siet par∣ticeps qui manus imponit.
• (a) 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Qui beneficentiam suscipiunt, & vicissim bonis bene••aciunt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est, curam alicujus gerere. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Isa. 26.2. q. d. Domini diligendi eo nomine quod curam gerant, ut vobis benefaciant, i. e. ut vos vestiant, pascant, ab injuriis protegant.
• (b) 1.301

  Est mercatura magna picta s cum animo contento, qui non pro∣perat ditescere.
• * 1.302

  Notandum, vitae aeternae nomine hic & alibi significari jus ad vitam aeternam. Sensus idem, Phil. 3.14. Grot.
• (c) 1.303

  Hic apparet, loqui Paulum ad Timotheum tanquam qui vivere possit ad tempus quo Christus ad Judicium erat venturus. Sic 1 Cor. 15.12. Id evenit quia de die ultimo, quando is futurus esset, nihil Christus suis revelaverat ut semper expectaretur, vid. 1 Thes. 5.15. Grot. v. 14. Usque ad adventum Domi∣ni nostri Jesu Christi, i. e. Ita serva hoc mandatum ut quotidie Christum expectes, atque ita, ut si tibi ad id usque tempus esset vivendum tamen nihil remittas de studio. Camer. See Paraphrase on 1 Thes. 5.23.
• (d) 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per allusionem de omni re dicitur, quae clam deponi∣tur, ut Eleemosynae apud paupe∣res.
• (e) 1.305

  Oppositiones, falso nominatae scientiae, sunt Sophisticae oppositiones quibus omnia fiunt dubia, dum hinc inde disputantur. Significat curiosa & inutilia dog∣mata: Vera scientia est quae ad salu∣tem aeternam proficit.
• * 1.306

  The Eipstle t•• Romans.
• (a) 1.307

  Grace and Apostleship] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See ch. 12.3. & 15.1. 1 Cor. 15, 10. Gal. 2.9. Eph. 3.2, 8. Glas.
• (b) 1.308

  By whom the Church of the Romans was planted, or when, the Scripture is silent. Papists say by Peter, but learned men demonstrate, that Peter never was at Rome; much less planted the Church there. See Dav. Paraus in Rom. 16. dub. 11. Barnabas is supposed to have first preached Christ at Rome, and to have converted the Romans in the reign of iberius. See Clem. Recogn. l. 1. The reason why this Epistle stands first of all the Apostolical Epistles in our Bibles, is not because it was first written, but because of the dignity of the City to which it was addressed, viz. Rome, the Imperial Seat.
• (d) 1.309

  i. e Ex fide promovente, a••∣subinde angescente, ut sit Hebraismus, qualis in Psal. 84.7. vid 2 Cor. 3.18. Sic Theophyl, Occum. Paraeus, cum aliis.
• (e) 1.310

  Ex fide veteris Testamenti ob∣scurâ in clar••m fidem novi Testa∣menti: ad quam vetus illa nos du∣cit quasi paedagogus. Sic Chrysost. Theodoret. cum aliis.
• (f) 1.311

  A famous Text, thrice alledg∣ed in the New Testament, Heb. 10.38. To perswade to patience. Gal. 3.2. to prove no justification by the Law. And Rom. 1.17. to prove justifica∣tion by Faith The Hebrew is, The just shall live by his Faith. The Apo¦stle still omits the particle His. The LXX have my for his. Richardson.
• (f) 1.312

  1 Cor. 8.4. Not for the mat∣ter or form, but in respect of the opi∣nion men have of them, thinking they can help when they cannot.
• (g) 1.313

  Among which he reckons ha∣ters of God, that is, quar∣rellers at his providence, when any adverse thing happens unto them.
• (h) 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Intelligitur hic jus partim per rationem, partim per traditionem inscriptum humani, mentibus, recte puniri qui gravia delinquunt. Grot.
• * 1.315

  v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Legis opus est declarare, quae rectè, quaeve ini∣què facta sunt.
• * 1.316

  v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, h. e. Vicissim, sivè alternante sententiâ. Grot.
• * 1.317

  See 2 Tim. 2.8. Act. 10.42. Act. 17 31. 2 Tim 4.8.
• * 1.318

  From this Text, the Ancients call'd the writings of Paul, his Gos∣pel, as particularly Clemens in his E∣pistle to the Corinthians. Take (says he) blessed Pauls Epistles into your hands; mark what he writeth in the beginning of his Gospel. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉]
• (e) 1.319

  v 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.320

  Cum haec scriberet Paulus, re∣cens erat memoria Asinaei, & Asilaei, in Babyloniâ Judaeorum, ad quos in∣gens multitudo confluxerat; qui om∣nes non nisi ex rapto vivebant, Joseph. Antiq. 18. 12. Non multò post, sa∣cerdotalium familiarum Principes, fraudatis minoribus sacerdotibus, decimas sibi totas abstulêre, Josh. 20.6. Josephus etiam inter cri∣mina quae popularibus suis, dicto loco, exprobat, ponit & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hi fructus fuêre siduciae in solis ceremoniis collocatae. v. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Non multum distat, falsos Deos colere, & verum spoliare, quod faciebant sa∣cerdotes non offerendo ex proventibus ea quae Lex Dei ipsis praecipiebat, ant certè non qualia opor∣tebat, Mal. 1.8, 12, 13, 14. & 3.10. Grot.
• (f) 1.321

  Legem facere, non est verba legis exteriùs sequi, sed mentem, & intentionem legis obedienter imple∣re. Cassiodorus.
• * 1.322

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.323

  Videntur hi vecordes hujus ca∣lumniae occasionem sumpsisse ex eo quod saepè doceret Apostolus, Superabundâsse gratiam Dei, ubi super∣abundavit hominum iniquitas, & eam cessisse in laudem gratiae, & justitiae Dei. A Lap.
• (a) 1.324

  v. 22. By Faith of Jesus Christ,] Faith is to be taken here passively to signifie the Faith whereby Christ is be∣lieved on.
• * 1.325

  See Act. 26.22.
• (b) 1.326

  v. 23. Et destituuntur gloriâ Dei] h. e. Quae à Deo collata est in primâ creatione, & quae conferetur in vitâ aeternâ. Glass.
• (c) 1.327

  See ch. 5. v. 2.
• * 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Sicut Deus promise∣rat se praesentem fore in propitiatorio, ita in Christo solo quaeri, agnosci, & invocari vult. Ut Propitiatorium, sivè operculum arcae foederis, tabulas legis in arcâ obtegebat; sic Christus pec∣catorum nostrorum contra legem com∣missorum, multitudinem ac magnitu∣dinem, itemque maledictionem legis suâ obedientiâ, & merito, operit, atque tegit, ne in conspectum Dei peccata ea veniant, Psal. 32.1, 3. Glass.
• * 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propter, sivè per, remissionem. Freidlib.
• (d) 1.330

  The Prescript or Doctrine of Faith is by a Hebraism call'd a Law.
• (a) 1.331

  Justitiam, scil.] quae vox jam praecesserat. Grot.
• (b) 1.332

  Qui ad civilem modum, i. e. externâ aliquâ specie, est innocens, laudem potest ab hominibus sperare temporariam, non illam aeternam à Deo. Grot.
• (c) 1.333

  Phineas's executing judgment, Psal. 106.3••. was counted to him for righteousness to all generations, that is, by means thereof he was reckoned or esteemed a righteous man in all ages.
• (d) 1.334

  Faith is accepted to justifica∣tion, neither in respect of the worth of it to procure it, nor yet as being the form of righteousness; but instru∣mentally only, because it apprehends that for which we are justified, name∣ly, the Merit and Righteousness of Christ. Slater in loc.
• (e) 1.335

  Indeed that Faith which is without works is dead, no true Faith. But Faith only acteth in the point of our justification before God, ap∣plying Christ, and the promises of the Covenant of Grace to our selves, whereby Christ doth become ours, his righteousness our justification, and all the benefits of his redemption do redound to our Salva∣tion. Idem.
• (f) 1.336

  Sin in respect of the offence, is remitted: in respect of the filth or turpitude of it, is co∣vered: in repect of the punishment, not imputed. This heap of words serves only to amplifie the grace of God in this business. Remittere, & tegere, & non imputare, unius significationis sunt verba, quia cum tegit remittit, & cum remittit non imputat.
• (g) 1.337

  God is said to impute sins to a man when he will have him make satisfaction for the same, by punishment; and not to impute them, when he forgives them, and acquits a man from punish∣ment. Likewise he accounts Faith for Righteousness, when he ascribes or imputes to Believers the Righteousness of Christ, by them apprehended by Faith, and by this gracious imputation accounts them righteous thereupon. Not to have sins imputed, is, not to have them laid to ones charge [Act 7.60.]. nor come into reckoning against us before God, to be punished for them. Davids words expresly mention not the imputation of Righteousness, but run only upon Gods forgiving, covering, and not imputing sin; and yet Paul saith, David describes the blessedness of the man to whom God imputeth Righteousness. Here therefore a Synecdoche must needs be acknowledged, and that remission of sins, (here expressed by forgiving, covering, and not imputing of sin) doth plainly import and imply also an imputation of Righteousness.
• (h) 1.338

  Sigillum justitiae] quo scil. te∣stificabatur Deus, Abrahae justitiam certam esse, & legitimam, justitiam; adeptam, inquam, ante per fidem cum adhuc esset praeputiatus. A Lapide.
• (i) 1.339

  Mundus, pro parte mundi pri∣mariâ. & à Deo singulariter in pecu∣lium populi sui selectâ, terrâ nimi∣rum Canaan, accipitur. Glass.
• (k) 1.340

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Ad instar Dei. So far hath God honoured Abrahams Faith, that in respect thereof, He hath made him like himself, a Father, not of this or th••t Nation only, but universally of all Believers, among all Nations, believing after his Example.
• (l) 1.341

  Dominus Saram reprehendit ridentem [Gen. 18.12] non Abra∣hamum [Gen. 17.17.]: Quia illius ri∣sus admirationis & laetitiae fuit, Sarae autem dubitationis. August. de Civ. Dei. lib. 16. c. 31.
• (a) 1.342

  Stare in gratiâ, est de gratiâ certum & securum esse; hoc alterum est beneficium mortis Christi ex justi∣ficatione fluens, certitudo immota gratiae praesentis, & futurae. Par. in loc.
• (b) 1.343

  v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] supple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 res processit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. vide Grot.
• (c) 1.344

  Per legem magis innotuit pec∣catum.
• (a) 1.345

  Mori peccato] Est ei non esse subjectum, seu non servire ei. Flac. Glass. Mori peccato] Est renunciare pec∣cato, & abdicare illud. è contra vi∣vere peccato est fraenum laxare & in∣dulgere peccato ut in carne domini∣um acquirat.
• (b) 1.346

  Veterem hominem apellat non naturam sed pravam mentem. Theod.
• (c) 1.347

  viz. Habitual corruption com∣pacted as it were into one monstrous body prepared with all its members to commit actual sins.
• (d) 1.348

  Christus mortuus est peccato, illud expiando: nos morimur peccato, illud destruendo. Illyr.
• * 1.349

  Vivit Deo] i. e. apud Deum, & similem Deo vivit vitam coelestem, divinam, beatam, immorta∣lem. Vel vivit Deo] i. e. Ad Dei gloriam, ut Deum perpetuò laudet, & celebret. Corn. à Lap. Vivit Deo] Nempe ut eum glorificet, colligendo Ecclesiam, & suo Sacerdotio fungendo, 8. & ab eo vicissim glorificatur. Flac. Illyr.
• (e) 1.350

  Servi estis cui obeditis, sive peccati (quod ducit) ad mortem sive obedientiae (quae ducit) ad ju∣stitiam:
• (f) 1.351

  In quam traducti estis ab iis qui Evangelium vobis annunciarunt. Vatablus. vide etiam Pisc. in loc. vide 2 Tim. 1.13.
• (a) 1.352

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Quam∣diu lex vivit, i. e. Quamdin extincta non est. Lex enim abrogata, mortua est, i. e. vim obligandi non habet. Grot.
• (b) 1.353

  v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hypallage, figura quae frequenter occurrit in No∣vo Testamento.
• (c) 1.354

  Nam Christi crux, & mors, inter caetera & hoc à Patre impetra∣vit, ut legis illius imperium tollere∣tur, Eph. 2.15, 16. Col. 2.14.
• (d) 1.355

  Pauci sub statu legis erant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & qui tales erant, non erant tales ex sola vi legis. Plerique erant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.356

  v. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Alii codices habent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cujus lectionis & Origines meminit. Quomodo & Chrysosto∣mum legisse, apparet ex ejus inter∣pretatione 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christus moriens in∣tersecit legem Mosis, quae Judaeos si∣bi alligatos habebat, sicut lex conjugii soeminam. Grot.
• (f) 1.357

  Legem Mosis vocat literam vetustam. Literae vetustae solent eva∣nescere, Heb. 8.13.
• (g) 1.358

  The Schoolmen distinguish between the first motions of concu∣piscence which have not the consent of the Will, which they call Concu¦piscentiam informem; and those mo∣tions of concupiscence whereunto the Will consenteth, which they call Con∣cupiscentiam formatam.
• (h) 1.359

  Concedimus Apostolum, à v. 7. ad 14. agere de homine non re∣nato. At à v. 14. usque ad finem agit de homine renato. Quod pro∣bamus, quia Apostolus, v. 9, 10, 11. perpetuò loquitur in praeterito. A versu autem 14 incipit loqui in prae∣senti tempore. Ego, inquit, Carnalis siem, non eram, &c. Secundo, quia descriptio subjecti ita se habet, à v. 14. ut nemini nisi renato competat. Etenim pugna inter carnem, & spi∣ritum, non est nisi in regenitis. Con∣sule v. 15. 17. 22. Ipsa delectatio boni non nisi gratiae deputanda. Augustin. Vide super hac re Freidlib. Lauren∣tium, Willetum. Ego putabam verba ista Apostolica dici non posse nisi de iis quos ita ha∣beret Carnis concupiscentia subju∣gatos ut facerent quicquid illa com∣pelleret, quod de Apostolo, demen∣tis est credere; sed posteà melioribus & intelligentioribus cessi, vel potius ipsi (quod fatendum est) veritati; ut viderem in illis Apostoli verbis gemitum esse Sanctorum contra car∣nales Concupiscentias dimicantium. Augustin. Tom. 7. Col. 1135. & 1136. Et libro Retractat. cap. 23. dicit. Potest quisque Sanstus sub gratiâ posi∣tus, dicere ista omnia. Et lib. 6 con∣tra Pelag. c. 11. Non ego solus aut primus hunc locum Pauli ita intellexi sed sic quoque intellexit Hilarius, Gre∣gorius, Ambrosius, & caeteri, Ecclesiae Sancti, notique Doctores, qui & ipsum Apostolum adversus carnales concupiscentias, quas habere nolebat, & tamen habebat, strenuè conflixisse, cundemque conflictum suum illis suis verbis contestatum fuisse, senserunt.
• * 1.360

  The regenerate are in part carnal, because they have inchoatam, non ple∣nam liberationem.
• * 1.361

  Dicit se se∣cundum re∣pugnantia principia, repugnantia habere studia. Tolet.
• * 1.362

  Non tanquam hospes sed indi∣gena perpetuus [Joh. 14.16.] qui in domo imperat.
• (b) 1.363

  Spiritus servitutis] Sic vo∣catur Spiritus Sanctus ab effecto, quod ille efficere solet per praedica∣tionem legis.
• (c) 1.364

  Spiritus adoptionis] i. e. Spi∣ritus Sanctus qui credentibus adop∣tionem ipsorum testatur, nimirum, eos esse filios Dei.
• (d) 1.365

  Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notantur ar∣dentes illi gemitus, quos Spiritus Sanctus in piis excitat, quoties opus est, etsi illi ne verbum quidem lo∣quantur. Abba pater; ista condu∣plicatio facit ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hîc personam mutat Apostolus, ut sortem communem omnium Sancto∣rum exprimeret. Calv.
• (e) 1.366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sicut olim Israelitae quum iis Lex promulgaretur.
• (f) 1.367

  Christ only is the Natural Heir, being the only begotten Son of God, but we are Heirs by Adoption and Grace, and so are admitted to be Heirs with Christ.
• (g) 1.368

  Our Sufferings are for Christ when we suffer for righteousness sake, as He did, and bear the like rebukes for the truth, that he did.
• (h) 1.369

  Quae sunt parvae, paucae, bre∣ves, & mixtae gaudio.
• (i) 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est ipsa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more Hebraico.
• (k) 1.371

  Haec omnia de creaturis ir∣rationalibus atque inanimatis quo∣que, enunciantur non propirè sed fi∣guratè & per Prosopopaeiam.
• (l) 1.372

  Expectatur post 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multò melior puriorque machina. 2 Pet. 3.13.
• (m) 1.373

  Peter Martyr sheweth the va∣nity of the Creature in these respects, 1. They are in continual labour to serve mans necessities. 2. They are often punished together with man, as in the destruction of the old world and Sodom. 3. They are con∣strained to serve the lusts of wicked men.
• (g) 1.374

  So Faith, Gal. 3.25. signifies the thing believed,
• (o) 1.375

  So Gal. 4.6. The Spirit is said to cry, Abba Father. Christ maketh intercession for us, vigore meriti. The Spirit, nos interpellare faciendo, by causing and stirring us up to make request.
• (p) 1.376

  Etiam ea quae nocitura viden∣tur. Sed iis qui Deum non amant, quae profutura videntur damna sunt.
• * 1.377

  See 1 Pet. 1.2. 1 Tim. 1.9. Eph. 1.5.
• (q) 1.378

  Here the importance of the word justification is shewn, that it signifies nothing else but a judicial absolution, or declaring one to be free from guilt.
• (r) 1.379

  Christs death would not have profited us, if he had been swallowed up by it, and still detained under the power of it.
• (a) 1.380

  'Tis true, happiness and holiness cannot be separated, neither could Paul be separated from Christ, in either Conditionalitèr hoc intelligendum, & hoc moderamine, si id salvâ pie∣tate liceat. Amor Extaticus procedit etiam ad impossibilia. Lutherus. It is not to be understood of a separation from the Spirit and grace of Christ, but from the glory and comforts of Christ. If he had desired the first, he had sinned. For we should not desire to be in a sin∣ful condition to save all the world.
• (b) 1.381

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 princeps Dei fortis, principatalem potentiam à Deo con∣sequutus. Deducunt à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 domi∣nari, praevalere, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deo, ut י sit formativum proprii nominis. י Est una ex literis tetragrammati addita Jaacob, Israel, &c. ut ad umbraret, ex illo eum proditurum, qui verus De∣us & Salvator esset.
• (b) 1.382

  This was the title by which the one supreme God was known and expressed among the Jews. See Dr. Hammond in loc.
• (d) 1.383

  In Isaaco, i. e. per Isaacum vocabitur, h. e. existet tibi semen, nempe illud numerosissimum quod ti∣bi promisi, & praecipue Christus. Pisc.
• (e) 1.384

  Filii promissionis, h. e. fidei, quae promissionem in Christo gratuitam complectitur. Descriptio credentium. Filii dicuntur per Metaphoram, re∣spiciendo ad Abrahamum, qui pater credentium, à Spiritu Sancto statui∣tur, Rom. 4.16. q. d. qui vestigiis Abrahae insistunt, & fide ipsi fiunt similes, Gal. 3.7. & 29.
• * 1.385

  The birth of Isaac was a speci∣al effect of Gods promise, he being miraculously born, of a naturally-barren woman, and according to the ordinary course of nature past Child∣bearing, had she been never so fruit∣ful; and his Father being a very old man.
• * 1.386

  Esau in his own person did never serve Jacob; but the people descend∣ed of Esau, did serve those descend∣ed of Jacob.
• * 1.387

  Some, by hating in this Chap∣ter of Malachi understand severely pu∣nishing; and alledg, that the Apostle doth only allude to the words of the Prophet: and that he doth not say, that before the Children had done either good or evil, God said, Jacob have I loved, and Esau have I hated: but only, The elder shall serve the younger: But as for that saying, Esau have I hated, it was after their wicked and unnatural behaviour to∣wards their Brethren the Israelites, and also upon that account, as you will see, if you compare this place with the prophesie of Obadiah, v. 10. it is said, For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever And in the next verses we see what the vio∣lence they are charged with was. Verbum odisse aliquando significat alium alii praeferre, unumque prae alio negligere, praeterire, ac minus di∣ligere. vid. Gen. 29.30.31. Odisse idem est, quod minus dilexisse. Vas∣quez. Et hoc impletum est historicè & literaliter. 1. In ipsis personi Esaui & Jacobi; Nam jus primogeniturae Deus ab Esau transtu∣lit in Jacob, Gen. 27.27, &c. 2. In posteris utriusque. Nam Idumaei in servitutem redacti sunt ab Israelitis, 2 Sam. 8.14. Terram item fertilem, & amaenam, scil. Canaan, dedit Deus Israelitis; Idumaeis verò regionem montosam & desertam, Mal. 1.2, 3. Ex Jacob quoque & non ex Esau voluit Deus nasci promissum Messiam. Esavus & Jacobus hic non in sese sed, ut typi, considerandi; itaque quae istis tribuuntur, antitypis, seu potius rebus significatis, sunt accommodanda. Non est autem necesse ut typus antitypo suo respondeat semper in omnibus; sed sussicit ut conveniant in proprio scopo quem intendit is qui eis utitur. Non ergò sequitur, si Esau in re certâ, & externâ typicè adumbret reprobationem gentis Judaicae, ut propterea ipse quoque damnatus sit. Non est necesse, ut is qui repraesentat filios carnis (aut reprobos), sit ipse filius carnis (aut reprobus), e∣jusdem definitionis modo. Oecolampadius in Mal. 1. Non ausim ipsum Esau (propter hoc dictum) di∣cere reprobum. Item Mollerus in eundem locum, Ex Genesi verisimiles conjecturae sumi possunt Esavum non ita rejectum esse à Deo, ut sit damnatus. Et propendere in hanc partem mitiorem videtur Dr. Prideaux in lectionibus suis, viz. lect. 8. addens, Etiamsi Canaan typus suit coelestis patriae, non in∣de tamen concludendum, Omnes illos è coelo fuisse exclusos, quibus Deus in istam typicam requiem negavit introitum. Affirmamus Paulum, ea quae partim ex Genesi partim ex Malachiâ profert, sub rati∣one figurae, & typi, accommodare ad illustrandum negotium illud reprobationis Judaeorum, de quo ex professo hic agit. Ita videlicèt, ut, quemadmodum Esau, licet natu prior, & major, à jure pri∣mogeniturae annexâque promissione possidendae terrae Canaan rejicitur; sic ab aeternae vitae posses∣sione reprobantur Judaei, qui promissionem foederis divini ab externâ praerogativâ aestimant. Hun∣nius. Sunt autem alii viri docti qui hoc testimonium de Jacob & Esau, Gen. 25. & Mal. 1. ex∣ponunt, & applicant doctrinae de praedestinatione Dei circa singulorum hominum, tum electio∣nem & salutem, tum reprobationem & interitum. Sed de hac re penes pios & doctos judicium esto.
• (f) 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, h. e. Propositum Dei electivum, vel propositum Dei, quod in merâ Dei electione positum est.
• (g) 1.389

  Non ex operibus sed ex vocante] Vocatio fidem praecedit. Ex vocante, h. e. ex gratiâ Dei vocantis.
• (h) 1.390

  Nemini quippiam debeo; gra∣tis do mea; Posset Deus sine injuriâ omnes qui gravia peccarunt, morbo suo relinquere, nec ullam adhibere medicinam. Grot.
• (i) 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 feci ut restares Jun. & Trem. & L. sustentavi te. LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. servatus es.
• (k) 1.392

  Deus dici∣tur indurare, quando per∣mittit hominem in suâ malitiâ perseverare, & secundum eam agere. Tolet. August. Tom. 2. 464. Non obdurat Deus impertiendo malitiam, sed non impertiendo miserecordiam. Et alibi: Deus dicitur eum indurare, quem mollire noluerit. Sic excaecare dicitur eum, quem illuminare noluerit; Sic repellere eum, quem vocare noluerit. Ita Carthusianus in Comment. Indurat Deus non influendo malitiam, sed non conferendo subsidium. Et hoc convenit Deo per accidens, scil. qui non re∣movet prohibens, nec impertit gratiam, cordis duritiem mollificantem. Origines, Hieronymus, Theophyl. exponunt de patientiâ & lon••animitate Dei, quâ abutentes impii, indies siunt deterio∣res. Nec tamen accusanda est Dei patientia, sed eorum duritia, &c. vid. Hieron. Tom. 30. Pha∣raoh semet obduravit voluntariâ obstinatione; Deus Pharaonem: i. e. sivit duriorem fieri, ac qu••lis esset, ostendit, servando vivum, molliusque eum tractando, quàm merebatur, ut postea tarditatem supplicii, gravitate compensaret.
• (l) 1.393

  Negat decere hominem jacen∣te•••• p••ccatis, & ex••rema comme∣ti••um, Pe••m in jus trahere, si mi∣n••••••ei gr••tiam impertitur suam: Si∣cut e••m sigulo licet ex luto, re vi∣lissima, pro arbitrio, vas aliud ad ho∣nestum usum, aliud ad minus hone∣stes usu•• singere; sic Deo pro arbi∣trio licet ex h minibus peccatoribus alios (ut in ii•• ostendat divitias mi∣serecordia•• s••ae) sanctâ vocatione ad gl••ti••m prap rare, aliòs verò quo∣tamen patienter sert) sibi permittere, suà culpâ c••mp••ratos ad intentum. Quod discrimen Apostolos prudenter notavit, v. 22, 23. Nam quam de iis quos Deus vocat sermonem instituit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inquit, nempe ut designet hîc efficacem Dei actio∣nem; at ubi agit de illis quos non vocat, co••dicit vasa, non quidem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, iuxta il••••d, Perditio tua ex te Israel, &c. Deinde id ip••um confirmat Prophetarum testimoniis, v. 24, 25, 26. quibus aperte non de justifica∣tione, sed de vocatione agitur. Ca∣mero
• * 1.394

  A late Author hath these words, Observe, the vessels of wrath fitted to destruction, are such as the Apostle saith God endured with much long-suffering and therefore they were not made so by any absolute decree of hi••, but made themselves so by their wilful and free sinning: For what long-suffering can it be, to bear with the sins of those, that could never possibly have been avoided.
• (m) 1.395

  Intelligit Isaias ingentem va∣stitiem quam terrae Judaeae (quae per excellentiam vocatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) intulerat Sennacharibus. Pauci qui Hierosolyma se recepêre relicti erant, tanquam ex clade superstites, quos Graeci interpretes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocant. Deus enim secerat quod in rationibus pu∣tandis fieri solet, ubi post expuncta ea, quibus expensa acceptis aequan∣tur, exigua aliqua summa restat, quae debeatur. Quod tunc ••ccerat Deu, non mirum si rursus faciat, & de multis paucos ad veram salutem per∣ducat. Grot
• (n) 1.396

  Erat receptum inter Hebraeos, omnem liberationem Veterum fi∣guram gessisse eju•• liberationis, quae expectand•• esset tempo ibus Messiae. Cui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multa p••ssim superstru∣unt Apostoli. Idem.
• * 1.397

  Cur non plures, & cur hos, non alios, causa penes ipsum. Grot.
• (o) 1.398

  v. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic viam significat.
• (p) 1.399

  See my Harmony on the four E∣vangelists, ch. 5. p. 144.
• (q) 1.400

  In Isa. 28.16. He that believeth shall not make haste, the Septuagint renders it shall not be asham'd, and so put the consequent for the antecedent, and the effect for the cause, because he which is rash and maketh haste, is asham'd in the end, and confounded.
• (a) 1.401

  Verbum hoc in ore tuo] scil. ut ore confitearis. Et in corde tuo] scil. ut corde credas. Piscat.
• (b) 1.402

  Confessio est via quâ pervenitur ad vitam ae∣ternam. Beza.
• (c) 1.403

  Sorites. Nemo invocatur in quem non creditur; Fides autem ex auditu. Nemo autem audiet verbum à nullo annunciatum. Nemo praedi∣cabit verbum Dei nisi missus. Le gatis igitur opus est qui non à seipsis sed à Deo veniunt, & bona ab illo nova an∣nunciant.
• * 1.404

  v. 17. Per verbum Dei] h. e. ex mandato Dei qui Apostolos ad praedicandum misit. Pisc.
• (e) 1.405

  The He∣brew Text hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their line, the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their sound. They seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Col. 1.5, 6. The Apostles had preached the Gospel to some of all Nations, Act. 2.5. and planted the Gospel in the remotest parts of the world.
• * 1.406

  v. 19. Per non Gentem] Puta per Gentiles qui hactenus non fuerunt Gens mea. Per Gentem insipientem] Puta per Gentiles qui hactenus insipienter vixerunt & stultè adorarunt idola. A Lap.
• * 1.407

  v. 20. In∣ventus sum] i. e. inveniar. Propheticè e∣nim ponitur praeteritum pro futuro.
• (a) 1.408

  Scriptura hanc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad fidem expressè re∣sert, 1 Pet. 1.2. Freidlib.
• (b) 1.409

  Altaria scil. in excelsis locis, & collibus Deo vero erecta. Unde haec altaria vocantur Excelsa in Scrip∣tura. Quae licèt Lege Deut. 16.2. vetita essent, ac proinde piè ab He∣zekiâ, & Josiâ eversa sint, tamen im∣pium erat evertere ea, ex odio cul∣tus divini, verique Dei, uti fecerunt Achab & Jezebel.
• (c) 1.410

  In which case the prohibiti∣on of building private altars is by the learned Jews said to have ceased.
• * 1.411

  Gratia non est gratia ullo mo∣do, nisi sit gratuita omni modo. Au∣gustin.
• (c) 1.412

  Cohaerent haec verba cum ver∣bo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in fine, v. 7.
• (d) 1.413

  Spiritum soporis] i. e. animum somnolentum & quasi veterno op∣pressum adeoque omni sensu priva∣tum.
• (e) 1.414

  Paul ties not himself to the very words of the Psalm, but being guided by the same Spirit by which David wrote, adds, and alters some words without diminishing the sense.
• (f) 1.415

  i. e. Omnes illorum deliciae vertantur iis in perniciem.
• (g) 1.416

  Metaphorae tres continuatae: prima ab avibus, altera à feris, tertia à saxis, aliisve obstaculis in quae im∣pingimus.
• (h) 1.417

  v. 10. Praedicit eis obscurati∣onem intellectûs, & servilem quen∣dam terrenumque animum, ut nun∣quam sese erigere, & assurgere possint in altum, ad spirituales verasque sen∣tentias, sed semper incurvati, & ve∣luti humi repentes, terrena cogitent, ut sunt terrenum regnum Messiae, &c. Alii intelligunt de onere legis servili, & malae conscientiae, quo essent premendi, expertes liberta∣tis Christi. Atque haec caecitas, justo Dei judicio ita permittente, ob incredulitatem eis infligitur. Flac. Illyr.
• (i) 1.418

  See ch. 10. v. 19.
• (k) 1.419

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (k) 1.420

  Perinde erit ac si mor∣tuus quis ad vitam revocetur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] summum gaudium.
• (l) 1.421

  Si permanseris in benignitate] i. e. in eo statu in quo te Deus con∣stituit per benignitatem suam, nem∣pe in fide. Meton. efficientis pro ef∣fecto, vide v. 31. Paul here speaks to the whole Church of the Gentiles, among whom there were many hypocrites. He speaks to the Elect, to make them carefully look to their standing, not intimating thereby, that they should finally fall away. v. 24. Wild by Nature] Understand Nature, not as it was first made, but as it was corrupted in Adam, and so derived from him to his posterity.
• (m) 1.422

  Ut miserecordiae Gentibus factae exemplo provocati, misere∣cordiam & ipsi Judaei consequan∣tur.
• (n) 1.423

  Conclusit] i e. Concludi per∣misit. Sivit esse sub imperio, & po∣testate incredulitatis.
• (o) 1.424

  Ʋt omnium misereatur] scil. non hominum, sed nationum, i. e. tam Gentilium quàm Judaeorum. Intelli∣gitur de Generibus singulorum, non de Singulis generum. A L p.
• (p) 1.425

  Beneficii sui quemque opor∣tet esse arbitrum. Liberalitas à li∣bertate nomen habet Nul••i Deus ul∣lo jure aut titulo obstringitur, quia nihil ab ullo accepit, quod prius non illi dederit. Nulli ergo Deus est de∣bitor, ac proinde non est injustus si Gentes illuminet, Judaeos vero in suâ caecitate relinquat.
• * 1.426

  By a Synec∣doche of a part for the whole.
• (a) 1.427

  Quisque se coutineat intra mensura•••• doni, gratiae, talenti, offi∣cii sibi commissi, quod, per fidem, credendo accepit, nec alia attentet: v. 9. cui datum est ministerium, ille ministret, non doceat; vicissim cui data est doctrina, ille doceat nec se ingerat ministerio alteri tradito. A Lap.
• (a) 1.428

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, poenam fe∣rent. Grot.
• (b) 1.429

  Charitas reddendo multiplica∣tur; cum redditur ab homine, cres∣cit in homine.
• (c) 1.430

  v. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Con∣siderantes quale jam sit tempus.
• (a) 1.431

  Acerbis altercationibus veri∣as, saepe; Charitas, certò amittitur.
• * 1.432

  Non sumentes vobis dijudican∣das ipsorum cogitationes, nempe an legalia ut necessaria usurpent an ut utilia. Grot.
• (b) 1.433

  Solius Domini judicio relin∣quendum est, benè an male agat ser∣vus. Ad Dominum pertinet judicare, stetne an cadat. Unus est omnium Dominus Christus Jesus: Illi stat, si firmus est fide; illi cadit si quid, pec∣cat, ut tu suspicaris. Ille judicandi potestatem in ipsum habet, non tu.
• (c) 1.434

  Cultus omnis Dei per unam speciem, i. e. per juramentum ex∣primi solet. Grot.
• (d) 1.435

  v. 15. If thy Brother be grieved with thy meat, thou walkest not cha∣ritably] that is, Seeing thee eat, he by thy example is induc'd to do the like, and afterwards is grieved at it.
• (e) 1.436

  Omnes, fidem Christi profi∣tentes, pro redemptis habet charitas Christiana. Pareus.
• (f) 1.437

  v. 20. Noli propter escam de∣struere opus Dei] i. e. aedificium Dei, scil. religionem Christianam in prox∣imo. Vel opus Dei, i. e. proximum ipsum quem, Deus fecit Christia∣num.
• * 1.438

  Intelligitur fides de rebus mediis, & non quae ad dogmata pertinet. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hîc est persuasio ea, per quam quis credit licitum esse id quod fa∣cit.
• (g) 1.439

  Felix, qui quod facit non ju∣dicat apud se non esse faciendum. Peccatum enim est quicquid fit, con∣scientiâ non adstipulante.
• * 1.440

  Non quaesi∣vit sibi dulcia. Grot.
• * 1.441

  v. 8. Christ a Minister of the Cir∣cumcision] Metonymia adjuncti pro subjecto. Christus dignatus est mi∣nistrare Judaeis, ergo non decet ut à Gentibus spernantur. Rursum, Christus assumsit ex misericordiâ Gen∣tes; ergo Judaei non debent eas ut extraneas despicere.
• (a) 1.442

  Dicit David se etiam vicinis alienigenis narraturum Dei in se be∣neficia. Optimè autem haec ad my∣sticum Davidem, Christum, aptantur. Grot.
• (b) 1.443

  David hoc facturus erat per Messiam. Gejerus.
• * 1.444

  Quod in Hebraeo est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in vex∣illum LXX verterunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quia Vexillum signum imperii. Locus prophetae de Hezechiâ agit, sed qui & ipse non obscura suit Christi Imago. Orietur, inquit, ex Jessae domo soboles quae erigetur Gentibus pro vexillo, nempe in id ut Gentes ei se committant cum bonâ siduciâ. Haec pertinent non tantum ad ostendendum Gen∣tibus quid Deo debeant, verum etiam ad retundendam Judaeorum ferociam, q. d. Quid est? Vul∣tis vos aegrè ferre, si Deus promissa praestet?
• * 1.445

  The Con∣clusion.
• (c) 1.446

  Per hanc laudem pro∣vocat ad me∣liora.
• (d) 1.447

  v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Esse pro conspici, q. d. ut factis probem me esse ministrum Christi ad Gentes mis∣sum.
• (e) 1.448

  Verba ipsa LXX apud Esai∣am, cap. 52. sic se habent. Videbunt res non ante nunciatas, & intelligent non an∣tea audita. Quod primo sensu dictum de iis qui vidêre eventum Vaticini∣orum Jeremiae, mystico sensu optimè ad Evangelium refertur. Grot.
• (f) 1.449

  Veniam cum uberrimis Chri∣sti donis, ad vos confirmandos, scil. veniam cum abundanti benedictione, i. e. plenè vobis Evangelium annun∣ciabo ut si quid desit vobis ad abso∣lutam Evangelii cognitionem id to∣tum à me accipiatis. Vatab.
• * 1.450

  Chap. 16.
• (a) 1.451

  This might happen while Paul sojourned with Aquila and Priscilla in their house, Act. 18.6, 7. when he had such an hot bout with the Jews that he was constrain'd to leave them, and go unto the house of one Ju∣stus. It seems they with hazzard of their lives protected him while he was in their house. Otherwise it were not probable that Priscilla being a woman should adventure her life for Paul.
• (b) 1.452

  So John writeth to the Elect Lady.
• (c) 1.453

  Velim vos ita prudentes ut non fallamini, ita bonos ut non fallatis. Velim vos esse simplices, i. e. since∣ros, puros ab omni malo.
• (a) 1.454

  Ex hoc loco, item ex 1 Cor. 16.2, demonstratur quod translatio Sabbathi, quarto legis moralis prae∣cepto sanciti, ex ultimo in primum diem hebdomadis, non solum funda∣ta sit in consuetudine Christianae Ec∣clesiae, sed etiam in expressà ordina∣tione Apostolicâ; unde & ille dies vo∣catur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apoc. 1.10. i. e. in honorem Domini celebratus. Quar∣tum praeceptun legis Moralis non est abrogatum, sed etiam Christianos ad ••bservandum Sabb••thum hebdoma∣darium obligat. Authore•• hujus muta∣tionis ••uisse ipsos Apostolo•• Christi (qui Spiritum infallibilitatis habuerunt) p••ter ex h••c loco, & locis mox, al∣leg••tis▪ Habuit Sabbathum, & etiam∣num habet, duplices fines. 1. Mora∣les, ut esset tempus Deo sacrum, quod negotiis mundanis substractum, im∣penderetur Deo laudando, cognoscen∣do, invocando, &c. 2. Ceremoniales; sic Sabbathum Judaicum fuit reme∣moratio istius quietis divinae, qu•• ab operibus Cre••tionis cessavit; sic fuit signum foederis quod cum Israelitis pepigit, Exod. 31.13. Ezek. 20.12, 20. Item signum quietae possessionis térrae Canaan, post liberationem ex servili labore Aegypti, Deut. 5.15. sic etiam typus aeternae quietis in coelo, Isa. 66.22, 23. ut explicatur, Heb. 4.9. Sic etiam monitorium quiescendi & cessandi à peccatis, Isa 56.2 & ••8.13. Praesertim autem erat typus istius quietis, quà Christus septimo die hebdomadis quievit in sepulchro à laboribus Passio∣nis. Quo••••am autem istae ceremoniales praefiguration••s per adventum Christi aliquâ ex parte impletae sunt, post adventum Christi Sabbathum caret sinibus Sacramentalibus, quos in Veteri Te∣st••mento habuit, & praecipuè non est Typus Christi & mortis ipsiu••, & propter hanc caus••m à septimo die hebdomadis in primum transl••tum est, ut sciremus Christum non exspectari, sed ve∣nisse, non amplius moriturum, sed mortuum esse, & ex morte resurrexisse. Etsi ergo Sabbatum non ampliu•• est figura, & Typus quietis Christi in sepulchro, vel quietis in terrâ Canaan post ex∣itum ex Aegypto, nec amplius est jugum legis ad acuendum Spiritum servitutis, tamen etiamnum est tempus honori Dei, curandae ac nutriendae animae, resiciendo corpori, exercendae miserecor∣diae s cratum. Vide plura super hac re apud Stresionem in loc.
• * 1.455

  Sic Christus, Mat 9.24. Filiola non est mortua sed dormit, i. e. ad tempus tantum recessit ani∣ma, & mox re••ibit. At ubi••erat anim••? In manu Dei vel Angelorum qui morientium animas dicuntur portare, Luk. 16.22. etsi non fuit in coelum asportata, tamen fuit in manu Angeli cu∣stodita. Vid. Act. 37. historiam de Tabi••ha.
• * 1.456

  v. 6. Post dies Azymorum] Paulus vocatorum ex Gentibus libertatem tuebatur; ipse tamen, dies Judaeorum festos observabant. Vide Act. 18.21. 1 Cor. 16.8.
• * 1.457

  v. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & Sabbatorum pro Sabbati. Enal∣lage numeri. Ʋnus Sabbatorum, est primus hebdomadae dies à Sabbato proximus, qui nobis Dominicus dicitur. Is dies conventûs, Christianis proprius, 1 Cor. 16.2. dies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Apoc. 1.10. Justinus de eadem die Apolog. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.458

  Vinctus Spiritu] i. e. Ductu, & impulsu Spiritûs Sancti ad hoc iter tam efficaciter impulsus, ac si vincu∣lis istuc traheretur. Vid. Act. 16.6, 7, &c. 19.21, &c. 13.4. Mat. 4.1.
• (b) 1.459

  Spiritus Sanctus est vicarius Christi in terris, qui Christi nomine Ecclesiam docet, & regit, Joh. 16.13, 14. Et ex hac potestate vicaria∣tûs Ecclesiae ministros vocat, dotat, mittit, praeficit. Ergo Christus est Rex Ecclesiae, Spiritus Sanctus vica∣rius hujus Regis, Pastores, servi, vi∣sibilia ac audibilia instrumenta hujus vicarii. Est argumentum quo & per∣sonalitas, & divinitas Spiritus Sancti lucidè demonstratur. Streso.
• * 1.460

  See Act. 13.2, 3.
• * 1.461

  See 2 Tim. 1.3. 1 Thess. 1.9. 2 Thess. 3.9.
• * 1.462

  v. 14. Assos Urbs Troadis. Mitylene, Lesbi insulae urbs praecipua.
• * 1.463

  v 15. Chios insula inter Lesbum & Samum. Samus, insulae Joniae. Trogyllium est Joniae promontorium non longe à Samo. Miletus, Joniae urbs.
• * 1.464

  21. Graecorum nomine Scriptores Novi Testamenti intelligunt quasvis Ethnicorum nationes, quomodo Onkelos, & Syrus interpres, omnes Gentiles vocant Aramaeos aut Syras.
• * 1.465

  v. 30. Ex vobis ipsis exsurgent viri loquentes perversa] h. e. Nicolaitae, Apoc 2.6. docentes ea quae à recto deflectunt. Nam docebant, Matrimonium institutum esse mere humanum, & tale quod conscientias non obligaret, Immolatitiis sine distincti∣one licere vesci. Vide Irenaeum. 1.27.
• * 1.466

  Ideò docent carni placentia, ut eos quos Ecclesiae disciplina offendit, ab Ecclesia abductos sibi faciant sectatores. Grot.
• * 1.467

  v. 33. Praeclarior de se praedicatio quam illa Samuelis, 1 Sam. 12.5. Samuel te∣stificabatur nihil se judicandi causa accepisse. Paulus nec laboris in docendo assidu•• repensationem ullam accipere voluerat. Gracchus apud Gellium Provinciâ disces∣surus, Ita versatus sum in Provinciû ut nemo posset verè dicere, assem, aut eo plus in mu∣neribus me accepisse. Pricaeus.
• * 1.468

  v. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Descriptio comparativi per particu∣lam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hoc est inter illa quae Paulus didicerat non ex sc••ipto sed relatu eo∣rum, qui Dominum noverant.
• (a) 1.469

  Non tantum ipsi deducunt Paulum, sed & ipsos liberos tempesti∣vè adsuefaciunt honorandis Evangelii ministris. Probè hinc discamus liberis nostris ingenerare aestimium Evange∣lii & S. ministerii, ne contemptores e∣jus evadant.
• (b) 1.470

  That is, one of them who were sent forth here and there by the A∣postles to preach the Gospel, and to confirm the Churches, Eph. 4.11. 2 Tim. 4.5. Munus Evangelistae inter Apostolos & Pastores erat medium. Evangelium praedicabant nulli certae Ecclesiae affixi.
• (c) 1.471

  Hoc donum non tantum viris sed & foeminis dabatur, ut patet in exemplis Deborae & Huldae, Jud. 5.2 Reg. 22.14. Et Mariae matris Do∣mini, Luc. 1.46. Et Annae, Luc. 2.36. Adeóque & his filiabus potuit esse datum.
• (d) 1.472

  See Isa. 20.2, 3. Jer. 13.1. & 27.2. Ezek. 12.5. Imitati hoc & falsi Prophetae. Ut apparet, Jer. 38. Mos Dei est, non tantum per verba au∣dibilia sed etiam per signa visibilia homines docere suam voluntatem, quia homo habet duos disciplinares sensus, & quia quod non tantum auditur sed etiam videtur efficacius movet. Sic etiam doctrinam foederis per Sacramenta quasi visibilem facit, ut Christus quasi ante oculos nobis crucifigatur, Gal. 3.1.
• * 1.473

  v. 1. Cous, insula est inter Cycladas celeberrima, tum Esculapii cultu, tum Juno∣nis aede. Rhodus, solis cultu, & Colosso nobilis.
• * 1.474

  v· 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Paratè habeo, i. e. paratum me habeo: eadem locutio, 2 Cor. 12.14. 1 Pet. 4.5.
• * 1.475

  v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Brevis locutio pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ducentes, (i. e. ducturi, praesens pro futuro), nos ad eum apud quem diverteremur. Nam Mnason ille ex Cypro videtur habitatum ivisse Hieroso∣lyma. Antiquum discipulum] ex eo tempore quo Paulus & Barnabas in Cypro fuerant. Vid. cap. 13.4.
• (a) 1.476

  Ʋtrumque consilium fuit ex Spiritu Sancto, ut Gentiles conversi non cogerentur observare Ceremoni∣as, & ut Judaei conversi ad tempus sinerentur uti Ceremoniis impletis, donec inutilitatem, & non-necessita∣tem earum cum tempore comprehen∣derent. Vid. cap. 14. ad Rom. Etsi enim Ceremoniae legis Mosaicae, isto tempore, non amplius erant necessa∣riae, tamen erant licitae Judaeis, si quando usus earum conduceret ad a∣lios Judaeos lucrandos. Synagoga debuit cum honore sepeliri, nec tur∣piter, & praecipitanter ex Ecclesiâ e∣jici, sicut superstitiones Ethnicae, sed sensim in desuetudinem venire. Ante Christum Ceremoniae erant mortales, post Christi ascensionem mortuae, post confirmatum Evangelium mortiferae.
• (b) 1.477

  Disputant hîc viri docti utrum Paulus ipse Naziraeatûs votum vel antea in se habuerit, Act. 18.18. vel nunc susceperit, & cum his viris deposuerit; an vero tantum inter∣fuerit, & prae••uerit tanquam Patro∣nus, & Adjutor horum quatuor vi∣rorum sacris, ut ita aliquam modò communionem haberet cum Judaicis Ceremoniis, quod ad scopum suffici∣ebat. Nos litem hanc non decidi∣mus. Stres.
• (c) 1.478

  Judaei praedicuntur vincturi, v. 11, quia ipsi Paulo manus injece runt, eum comprehenderunt, & sic occasionem dederunt quod ab Ethni∣cis militibus vinctus est.
• * 1.479

  The Jews after the Ba∣bylonish Cap∣tivity by their converse with the Syrians and Assyrians, had very much mingled the purity of the Hebrew with those Tongues, so that the Syriack having so great an agreement with the Hebrew was rec∣koned for one Tongue.
• * 1.480

  v. 20. Vides quot sint millia Judaeorum] Vide Quomodo auctum fuit granum illud Sinapis intra annos 25. Grot.
• * 1.481

  Accensi zelo legis] Intra Judaeam qui erant Judaei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hi ante dispersi∣onem illam, quae per Adrianum evenit, libertatem ab legis onere non percepêre. Et ad tales scripta est Epistola ad Hebraeos.
• * 1.482

  v. 23. Votum habentes] non perpetuum, sed temporarium; & tales Nazaraei dierum vocantur, de quibus Numb. 26. Joseph. lib. 2. de bello Judaico, c. 15. Erant ••alii Nazaraei qui faciebant votum perpetuum, ut Samuel, & Samson, hi dicebantur Nazaraei seculi, i. e. perpetui. Vid. Drus. annot. in Num.
• * 1.483

  v. 24. Idem valet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ac esto Nazaraeus cum illis, & abstine à vino rebusque aliis, quae interdictae sunt Nazaraeis. Sane Nazaraeatus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voca∣tur, Num. 6.21.
• * 1.484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Sumptus facito propter illos. Non Paulus Nazaraeatûs votum concepit, sed quatuor alii viri, comam, quam aluerant è Nazaraeatûs voto, deposuerant. Paulus verò sumtus fecit in hanc rem, scil. ad victimas à Nazaraeis offerendas (peractis voti diebus) quas offerre Deo debebant quatuor isti viri, scil. agnum, vel agnam, arietem, placentas, & lagana An verò Paulus integros sumptus fecerit, necne, dicere non possumus: & hinc dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quia quasi in partem Nazaraeatûs venerat, sumptus hos faciendo. Petitus.
• * 1.485

  Vult autem hoc Paulum facere Jacobus quò plebi abundantiùs satisfaciat, & ut illi quatuor raderent caput, h. e. voti liberentur eo facilius. Est Metonym. signi pro signato. Nam sicut obligatio votiva exprimebatur demisso capillo, ita liberatio comâ abrasà, Num. 6.18. quae coma supponebatur urenda ollis in quibus coqueban∣tur carnes de sacro Eucharistico.
• * 1.486

  v. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Infinitivus pro Gerundio, nihil tale servandum illis, nempe eorum quae Moses praescripsit.
• * 1.487

  v. 26. Denuncians expletionem dierum, &c.] Hoc est, omnibus edicens se casti∣monium suscipere in dies septem, ita ut dies ipsius pariter exirent cum diebus alio∣rum qui aliquanto ante ac in majus tempus se obligaverant. Licebat enim cuique, eum quem vellet votivae obligationi praestituere terminum, Num. 6.5. sic Paulus in dierum hebdomada se obligavit (illi alii in duas, tres aut quatuor hebdomadas) us∣que dum offerenda esset pro unoquoque (scil. eorum qui se obligaverant) oblatio. Ita tempus sumpsit ut pariter cum illorum tempore desineret. Aoristus hic significat rem quae fieri debebat.
• * 1.488

  v. 28. Qui adversus populum & legem, &c.] eadem accusatio quae in Stephanum intenta supra, cap. 6.14. Graecos introduxit] Quod planè non licebat, nempe in∣tra septum illud lapideum quod in tres cubitos attollebatur, & inscriptum columnis habebat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joseph. belli Jud. 5.14. Si quis alienigena, etiam Romanus, id septum transgrederetur, is occidi poterat, teste eo∣dem Joseph. belli Jud. 6.
• * 1.489

  v. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Praefecto ejus cohortis, quae temporibus festis, ac proinde etiam in Pentecoste praesidium habebat in porticibus Templi ad prohibendos tumul∣tus si qui orerentur: quam cohortem etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Johannes dixit, c. 18.3.
• * 1.490

  v. 35. Evenit ut portaretur à militibus] Levabatur à militibus ne vim ei multi∣tudo inferret, cui expositioni favent quae infra c. 23.10. extant.
• * 1.491

  v. 37. Graecè nosti] Graeca lingua post Macedonum imperium facta erat quasi communis populorum Asiae & Aegypti.
• * 1.492

  v. 39. Loquutus est linguâ Hebraea] i. e. Hierosolymitanâ, magna ex parte Sy∣riaca, qua tum Judaei utebantur.
• (a) 1.493

  Per patriam legem non intelli∣gitur lex quam Patres à Deo per Mo∣sen acceperant, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quam ipsi à patribus acceperant. Pharisaeorum religionem notat, quae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 magnam par∣tem constabat, quarum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 se fuisse olim, ait Gal. 1.14. Cumque 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ei religioni attribuit, idem dicit quod infra, c. 26.5. scil. se in∣stitutum esse in Pharisaismo, quae est accuratissima Patriae legis forma. De Dieu.

  Intelligit se in Traditionibus, & Ca∣balis Judaicis, nec non in glossis fal∣sis supra legem Mosis (quarum tum major inter Judaeos erat authoritas quam ipsius Mosis Math 5.21.) pro∣bè fuisse institutum, praecipuè in praecisis observatiunculis & regulis Pharisaeoram, c. 26.5.
• (b) 1.494

  Paulus non fuit regenitus an∣te conversionem suam in itinere Da∣masceno. Fuit enim acerbissimus ho∣stis, & persecutor Christi, & Eccle∣siae Christianae ut de se fatetur, Phil. 3.6. & 1 Tim. 1.13. Gal. 1.13. Simeon, Cornelius, &c. carebant quidem cogni∣tione veri Messiae, sed non in corde ge∣rebant acerbum odium ac amarum ho∣stilitatem contra Christum sicut Pau∣lus. Quod se ait in justitiâ legis fu∣isse irreprehensibilem non intelligen∣dum est de verâ sanctimoniâ vitae sed de superstitiosâ & rigidâ obser∣vatione ceremoniarum, & traditio∣num patriarum, ut nemo Pharisae∣orum haberet quod reprehenderet, Gal. 1.14. Streso.
• (c) 1.495

  Probabile est, Paulum ipsis cor∣poralibus suis oculis vidisse ipsum Christi corpus splendore suo in ocu∣lis Pauli coruscans. Vidit fulgur cor∣porale ex nubibus; circumfulsus est radiis Spiritus Sancti intus in consci∣entiâ, sed simul potuit ipsum Christi corpus gloriosum videre. Sicut enim vox quam audivit fuit ex ipsius ore, v. 14. ita probabile est lucem quam vidit fuisse ex ipsius Christi corpo∣re. Et loca superius allegata ex Act. 9.27. & 22.14. & 26.16. & 1 Cor. 9.1. & 1 Cor. 15.8. omni∣no videntur postulare hanc fidem, quod Paulus ipsum Christum homi∣nem viderit corporaliter. Post re∣surrectionem est visus Dominus à mul∣tis, post ascensionem à nemine, prae∣terquam à Stephano & Paulo. Sed inde non sequitur; Christi corpus fu∣isse in terrâ. Potuit enim virtute Christi, corporalis visus Pauli ita ro∣borari, ut quod in coelis erat in ter∣ris conspiceret. Sic Stephanus, sub∣latis in coelum oculis, Jesum vidit stantem ad dextram Dei, Act. 7.55.
• (d) 1.496

  Ut esset testis & praeco quod Jesus Christus, quem Judaei crucifixe∣rant, vivat & in coelis sedeat ad dex∣tram Patris in gloriâ. Hujus rei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 testis, est Apostolus, quâ in re excellit caeteros Apostolos qui Christum quidem ideò in carne vide∣runt, Act. 10 41. 1 Joh. 1.1, 2. ut idonei Christi testes essent, sed Paulus vidit ipsum in gloriâ, & ex coelo audivit loquentem, & sese manifestan∣tem. Ergo ait 1 Cor. 9.1. Annon sum Apostolus, annon vidi Dominum Jesum? Non tantum vidit Christum exstaticè, & in visione nocturnâ, Act. 18.9. & 22.9. & 23.11. 2 Cor 12. sed &, hoc loco, corporaliter, non minus quam caeteri Apostoli.
• (e) 1.497

  Paulus Christianus precatur in Templo Judaico. Faciebant id tum temporis adhuc etiam caeteri Apostoli & Christiani, Act. 3.1. Non religione & observantiâ praecepti ceremonialis, Deut. 12.5. 2 Chron. 7.12, 13. sed quia intempestivum adhuc, & cursui Evangelii noxium erat, ab∣rumpere communionem cum Judaeis in externis cultûs exercitiis. Paulus igitur ascendit Templum ardenterque petiit (ut probabile est) ut sibi a∣pud Judaeos liceret praedicare Evan∣gelium, populum suum Christo lucri∣facere, & Ecclesiam quam vastave∣rat iterum aedificare: Inter precan∣dum raptus est in Paradisum seu ter∣tium coelum, audivitque verba▪ in∣effabilia & summas accepit revelati∣ones, 2 Cor 12.3, 4.
• * 1.498

  v. 3. Natus Tarsi] Tarsus illa, est Ciliciae Metropolis; quam Romanae civitatis jure donavit Antonius Triumvir. Et hîc, celeberrimam Scholam fuisse Strabo testatur, lib. 14. Ex hac progressus Paulus venit Hierosolymas; ita Graecam literaturam si∣mul, & Hebraicam perfectè didicit, quam multis locis in scriptis suis manifestat. Nutritus ad pedes] Docentes altiori loco positi erant, & Auditores inferiori loco per subsellia.
• * 1.499

  v. 4. Hanc sectam persecutus sum usque ad mortem] quantum scil. in me erat, Hanc viam funditùs deletum & extinctum ivi.
• * 1.500

  v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. Synedrium magnum.
• * 1.501

  v. 10. Deus jusserat Ananiae, quae ipse jussurus esset Paulo. Et haec jussa erant facienda Paulo.
• * 1.502

  v. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Syr. Ar. & Aethiop. Constituit. te Non gravatè ••verto, sumpsit te ut cognoscas voluntatem ejus. Propriè enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est, prae mani∣bus sumere id quo uti velis, sive ad rem sive ad personam referatur.
• * 1.503

  v. 22. audiverunt usque ad verbum hoc] ut qui pati non possent, Gentes fieri par∣ticipes communis salutis.
• (a) 1.504

  Conscientia, est judicium ho∣minis de seipso, quo per comparatio∣nem sui ipsius cum Lege, & Evange∣lio, observat, & agnoscit quid in se Legi, & Evangelio sit conforme, vel contrarium; & ex his vel cum gau∣dio concludit quod Deum amicum, vel cum dolore, quod Deum inimi∣cum habeat.
• (b) 1.505

  These words of Paul must not be taken for reviling words, Mat. 5.22, 39. or words of revenge or recompencing evil with evil, but for a serious reproving this man, and a bold denunciation of Gods judgment upon him. Loquitur Christus de vin∣dictâ privatâ non de vindictâ pro∣pheticâ, & judiciali. Praeterea, pri∣vatae vindictae interdictum non adi∣mit nobis licentiam aliorum erga nos injurias detestandi, reprehendendi, & ob oculos ponendi auctorum, sine irâ & odio personae, & hoc sensu pro∣babilius sumitur haec invectiva scil. ut justa reprehensio injuriantis.
• (c) 1.506

  Id mihi verisimilius est, au∣divisse Paulum vocem emissam ab a∣liquo ex his, qui ad judicandum se∣derant (venisse enim sacerdotes & omne concilium constat ex cap. 22.) neque tamen scivisse à quonam illo∣rum vox profecta fuerat. A Ponti∣fice autem profectam non putavit, cum propter ejus authoritatem, à quâ indignum erat tam praecipitem offensionis significationem edi, tum propter simulatam sanctitatem, à qua tam iniqua vox non videbatur erup∣tura. Audivit ergo Paulus vocem in turbâ, & illi à quo emissa est, de∣nunciavit paratam esse à Domino pae∣nam. Qui autem cum Pontifice ve∣nerant, omnes ad judicandum sede∣bant. Rivetus in Isagog. ad Script. Sacr. cap. 21. Sect. 8.
• * 1.507

  See Heb. 11.13, 14. 1 Cor. 15.19.
• * 1.508

  v. 1. Ego omni conscientiâ bonâ servivi Deo ad hunc usque diem] Nunc quidem se∣cundum Christum, ante verò quantum ex Pharisaeis Magistris haurire poteram. Non quasi omni peccato sit vacuus, sed studium recti profitetur se semper habuisse, quic∣quid alii de se dicant ac sentiant. Nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 magis re••ertur ad▪ publicam functionem, aut certe ad actiones in communi ad omnes pertinentes: ut magis hic suam publicam functionem, & actiones, quam privatos mores, contra accusatores tue∣atur.
• * 1.509

  v. 3. Percutiet te Deus] Utitur jure Prophetae. Simile illud Esaiae 50.11. & 22.17, 18. & Jer. 22.30. Paries dealbate] Egregia Similitudo ad exprimendos homines impios qui honoris aut commodi causa pios se simulant. Introrsum turpes, speciosi pelle decorâ. Pari comparatione utitur Seneca. Miseri sunt sordidi, turpes, & ad simi∣litudinem parietum suorum extrinsecus culti. Sic Christus vocat hypocritam sepulchrum dealbatum, Mat. 23.28 vid. Ezek. 13.10.
• * 1.510

  v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Ex calculatione Bezae tum praeerat Ananias, homo supra modum improbus, qui per vim Pontificatum invaserat nec melius ges∣sit. Vide Antiquit. Joseph. lib 20. c. 6, 7.
• * 1.511

  Sensus ergo est: Ego non agnosco in hoc homine Pontificem Dei, sed hypocri∣tam, seductorem, & veritatis persecutorem. Alioquin bene scio, Principi maledicen∣dum non esse, Exod. 22.28. Flac. Illyr.
• * 1.512

  Non agnovit eum esse Sacerdotem aut Principem Senatus qui eas dignitates pre∣tio comparásset. Didice••at enim hoc à Gamaliele Paulus, Judicem, qui honoris con∣sequendi causâ pecunias dederit revera neque judicem esse neque honorandum, sed Asini ha∣bendum loco, ut est in titulo Thalmudico de Synedrio. Grot.
• * 1.513

  v. 6. De sp•• & resurrectione] i. e. ob spem resurrectionis in judicium vocor; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quia totius religionis caput quam Paulus prositebatur & scopus, erat resur∣rectio mortuorum. Recte de eâ se judicari dicit: nam & Christum docebat ex morte excitatum & ejus beneficio omnes fideles aliquando ex morte resuscitandos esse.
• * 1.514

  v. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] milites. Abstractum nimirum singulare, pro concreto plurali.
• * 1.515

  v. 11. Dominus ei apparuit per Angelum, ut suprà aliquoties.
• * 1.516

  Christ. Nero. 59. 3.
• (a) 1.517

  Tertullus est nomen Italicum; & arguit hunc hominem non esse Judaeum sed Italum. Vocatur Rhetor, sive Orator, quia eloquentiae, & juri Romano studuerat ad causas in foro pro pretio dicendas, &, ut videtur, linguam suam elocavit ad suscipien∣dum quarumvis causarum patroci∣num. His hominibus quadrat illud, Isa. 5.20.
• (b) 1.518

  Historici tum Ethnici, tum Judaicus Josephus, nos docent hunc Faelicem fuisse pessimum praesidem, qui potentiâ fatris Pallantis qui erat in flagranti Caesaris gratiâ, subnixus sibi, omnia malefacta impuneratus est, ut ait Tacitus Annal. lib. 12. Et Josephus testatur quod promiscue insontes cum sontibus vexaverit, crudeles! patra∣verit lanienas, & summum sacerdo∣tem Jonathanem per sicarios opprimi curaverit.
• * 1.519

  See Chap. 23.9.
• * 1.520

  v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Sic Cicero dixit pestem civitatis, pro Rabirio; pestem patriae, pro Sestio.
• * 1.521

  v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Hebraismus, ubi: Saepe valet propter, i. e. Propter hanc fidu∣ciam exerceo meipsum, &c. i. e. omni, in id, studio incumbo; hoc unum prae om∣nibus meditor, ut conscientiam habeam sine offendiculo, ut conscientiam servem eam, quae nec Deum nec homines offendat, vid. 2 Cor. 6.3. & 2 Cor. 4.2. Haec 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, illa de qua mentio est, 2 Cor. 11.2. Haec 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, illa de qua suprà, cap 23.1. Haec 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, illa de qua ad Hebraeos, 13.18.
• * 1.522

  v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in casto: Abstinentem scil. à vino aliisque rebus à quibus Nazaraei abstinent.
• * 1.523

  v. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Ut nunc se res habent, abeas; sub audiendum sorte 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beza ad praesens abi. In quo sensu eandem dictionem usurpat Aelianus de anim. lib. 2. c. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad praesens statui dicere.
• * 1.524

  Christi Neronis 60 4
• (a) 1.525

  Caesares legem fece∣rant, ut Civi∣bus Romanis ab omnibus tribunalibus inferiorum Magistratuum liceret apellare ad ipsum Caesaris tribunal.
• (a) 1.526

  Quis non delectetur concionator, concionem habere propter spem lucrandi Magnates mundi, quorum conversio multum potest ad lucrandos caeteros. Et tamen quando unquam pauciore cum fructu concionatus est Paulus quam coram hoc illustri auditorio? Ratio datur, 1 Cor. 1.26, 27, 28, 29. Joh. 7.48, 49. Jacob. 2.5. Sicut pluvia cadens in montes & colles defluit, sed quae in valles cadit manet & penetrat, ita verbum quod in cor mundanum cadit, & superbum, profluit. Pomposi Phantastae non sunt discipuli Christi.
• (b) 1.527

  Vide Phil. 3.4, 5, 6. Non erat ir∣reprehensibilis coram Deo sed coram Ju∣daeis & Pharisaeis. Vivebat enim ita ut caeci Pharisaei, qui legem Dei suis glossis corruperant, judicabant esse vivendum, adeoque Judaei & Pharisaei nihil habe∣bant, quod in illo carperent aut quod accusare possent: sed ubi vitam suam coepit comparare cum vero sensu legis & expositione illius, quam Christus dat, Mat. 5. tum ipsemet vidit, vitam suam non esse irreprehensibilem coram Deo.
• (c) 1.528

  Non dubium est quin post factum schisma duorum regnorum, plurimi ex decem tribubus habitatum concesserint in Judaeam ubi purus erat Dei cultus at∣que ita cum Judaeis sensim coaluerint, & cum iis in Babyloniam deportati sunt & cum iisdem in Judaeam vel Samariam re∣dierunt. Vid. 2 Chron. 31.5. Vide de hac re annales Usserii ad annum mun∣di 3327. & 3468.
• (d) 1.529

  Paulus hic non tantum refert quae Christus sibi dixerit in viâ extra urbem cum immediatè ipsum ex coelo alloqueretur; sed etiam quae postea nunciaverit in urbe per ministerium Ananiae.
• (e) 1.530

  Natio superba Judaeorum ferre non potuit, quod beneficia foederis ad Gentes quoque extenderentur.
• * 1.531

  See Rom. 1.1.
• (f) 1.532

  Non requirit similitudinem se∣cum in officio sed in conversione & pietate. Non requirit aequalitatem in gradibus sed similitudinem in essentia∣libus pietatis.
• * 1.533

  v. 13. Et Berenice] Fuit haec faemina infamis in fratre, ut nos docet Josephus, 20.5: eóque referendum illud Juvenalis,

  — Deinde adamas notissimus, & Berenices In digito factus pretiosior: hunc dedit olim Barbarus incestae, dedit hunc Agrippa Sorori.
• * 1.534

  Ch. 26. v. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Attici pro Genitivis absolutè positis usur∣pant accusativos.
• * 1.535

  v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] à superiori tempore, à multis hinc retro elapsis annis: Secun∣dum exquisitissimam illam haeresin] Loquitur Paulus non ex sua mente, sed ex Adversatiorum hypothesi, qui Pharisaicam habebant pro sanctissimâ & religio∣sissimâ.
• * 1.536

  v. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Calculum apponere simpliciter accipitur pro assentiri & comprobare Hoc dicit: se Stephani interfectionem toto animo, verbis, gestisque approbasse. Atque ex historia apparet nullum alium quam Stephanum fuisse à Ju∣daeis ne per tumultum quidem caesum ante Pauli conversionem. Orato••icè autem hic utitur numero plurali pro singulari.
• * 1.537

  v. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Non enim simplici abnegatione Christianismi contenti fuerunt plerique Tyranni, ut ex his Plinii Minoris verbis ad Trajanum constat, Omnes & ima∣ginem tuam & Deorum simulacra venerati sunt, & Christo maledixerunt.
• * 1.538

  v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. Jus ad vitam aeternam cum piis caeteris.
• * 1.539

  v. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & hic & v. 8. Christus primus ex resurrectione mortuorum, non temporis respectu, cum multi ante eum resuscitati fuisse leguntur, sed dignitate & virtute, tanquam resurrectionis & vitae author. Ideo dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.540

  v. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] parum abest quin mihi persuadeas ut fiam Christi∣anus.
• * 1.541

  v. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Et aliquatenus & valde, & propemodum & admo∣dum, exceptis his vinculis] Vincula vocat custodias sibi circundatas.