Annotations on the New Testament

Annotations on Chap. VIII.

[ a] V. 2. The law of sin ] What 〈 in non-Latin alphabet 〉 the law of sin here signifies, is discernible by the phrase immediately foregoing, 〈 in non-Latin alphabet 〉 , &c. the law of 〈◊〉 spirit of life by Jesus Christ, which unquestionably signifies 〈…〉 then the holy Spirit now under the Gospel, which frees us from that which the Law was not able to do. So saith Chrysostom and Theophylact, 〈 in non-Latin alphabet 〉 , The law of the spirit he there calls the spirit, or holy spirit. And then proportionably the law of sin must signify sin itself, which this holy spirit given by Christ in the Gospel 〈 in non-Latin alphabet 〉 , say they, hath mortified. This those two ancients press, in opposition to some 〈 in non-Latin alphabet 〉 evil tongues, which interpreted the law of sin to be the Mosaical Law. Of which yet the same Apostle in the precedent chapter, saith that it is spiritual, v. 14. and holy, just, and good, v. 12. spiritual, as given by the spirit of God, and the teacher and cause of virtue; and holy, just, and good, as giving rules of Piety, Justice and Charity, and as they add, Chrysost. t. 3. p. 184. l. 1. 〈 in non-Latin alphabet 〉 that which hath power to take away sin, and Theophyl. p. 66. 〈 in non-Latin alphabet 〉 an enemy to sin. And in this sense the phrase is evidently used ch. 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin, or as Theophylact 〈 in non-Latin alphabet 〉 to the power and tyranny of it.

[ b] V. 3. The flesh ] 〈 in non-Latin alphabet 〉 the flesh in this place cannot so fitly be said to signify the state or condition of men under the Law (mentioned c. 7. Note c.) but that which is the means by which occasionally (as the 〈 in non-Latin alphabet 〉 notes) the Law became so weak and unable to restrain men, viz. the carnal or fleshly appetite, which is so contrary to the proposals and prescriptions of the Law. So c. 7. v. 18. I know that in me, that is, in my flesh, that is, the carnal part of a man, (such especially as is there represented, and defined v. 14. to be carnal, and sold under sin ) dwelleth no good thing: so here v. 1. They that walk after the flesh, are opposed to those that walk after the spirit, and that are in Christ Jesus: and so v. 4. 5, 6, 7. where the 〈 in non-Latin alphabet 〉 , mind, or desire, of the flesh is enmity to God, direct opposition to him ( viz. that law in the members warring against the law in the mind, c. 7. 23.) and v. 8. 9, 12, 13. And so in this verse, viz. that the carnality of men's hearts was too strong for the Mosaical Law to do any good upon them. And so the Law was weak, not absolutely, but 〈 in non-Latin alphabet 〉 , through the flesh, that is, The Mosaical dispensation by the promises and terrors which it proposed, was not able to subdue carnal affections, to mortify lusts, to bring men to inward purity, which to the flesh was more ungrateful then that temporal, promises should persuade any man to undertake it, when there were not temporal punishments to drive them to it, as in case of Concupiscence, opposed to that inward purity, there were not, (see Note on ch. 7. e.) And so 'twas not possible for the Law to bring them to any good, Christ's reformation was necessary thus to call carnal sinners to repentance.

[ c] V. 4. Righteousness ] The word 〈 in non-Latin alphabet 〉 is anything that God hath thought meet to appoint or command his people (see c. 2. 26.) from 〈 in non-Latin alphabet 〉 meet or right, as 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 an ordinance, or decree, are from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , being pleased, or thinking good. It is answerable to the Hebrew 〈 in non-Latin alphabet 〉 Num. 30. 17. Deut. 4. 14, 40, 45. Ps. 119. 12. and denotes those laws which God had given to the Jews beside the Moral Law, or law of Nature to all, the peculiar ordinances of Circumcision, &c. So Heb. 9. 1. The first covenant had 〈 in non-Latin alphabet 〉 ordinances, 〈 in non-Latin alphabet 〉 , saith Theophylact, types, institutions, laws, as also 〈 in non-Latin alphabet 〉 worships, and 〈 in non-Latin alphabet 〉 , meaning the Tabernacle, all which were peculiar to the first covenant, the Mosaical economy; so Luk. 1. 6. where to 〈 in non-Latin alphabet 〉 , the commandments or Moral Law, is subjoined 〈 in non-Latin alphabet 〉 ordinances, or Jewish observances. And so here 〈 in non-Latin alphabet 〉 is the ordinances of the Law, or statute-law, as it were, as that of Circumcision, &c. which being designed by God to teach them abstinence from all impurity, but not so made use of by the carnal Jews, is said here to be perfected and completed by Christ by his plain precepts of inward purity. By this perhaps may be explained Rev. 19. 8. where of the 〈 in non-Latin alphabet 〉 , fine linen pure and white, it is affirmed, that it is 〈 in non-Latin alphabet 〉 , which may be rendered the ordinances of the sanctuary (for so 〈 in non-Latin alphabet 〉 signifies Heb. 9. 2, 8.) that is, the garment that the Priest, when he entered into the Sanctuary, was to wear, by the Levitical Law. See Note on Rev. 19. a.

[ d] V. 15. Cry, Abba, Father ] The phrase 〈 in non-Latin alphabet 〉 , may perhaps best be rendered crying Abba, that is, Father, so as the 〈 in non-Latin alphabet 〉 be the Neuter, not Masculine gender, and the abbreviate of 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , which is by interpretation, or, which is. If that be not it, both here and Gal. 4. 6. then, as Mar. 14. 36. (when it is used by Christ, who spake Syriac, 'tis certain that it was but the same word twice repeated) so must it be here, and no more then a form of compellation, wherein a son expresseth his confidence and dependence on his fathers kindness and goodness to him; or else a form of petitioning, as in Christ it was, Abba, Father, all things are possible to thee, remove this cup from me. And so it signifies no more then to look upon God, as children on a father, as on one that means all good to us, if we be not wanting to our selves; referring to his rich Evangelical promises, in opposition to the more servile affections of the Jews, which performed those external obediences only that were commanded under penalties, but had no care of purity and uprightness of actions, as slaves, and not as sons. That this should be taken from a Roman form of haeredipetae, suing to a rich man for his inheritance, is but a fancy, sufficiently confuted by this, that the crying Abba here supposes having received the Spirit of adoption, and doth not prepare for it. And so Gal. 4. Because ye are (not, that ye may be ) sons, God hath sent the Spirit of his Son into your hearts, crying, Abba Father; where first they are sons, and have the Spirit of Christ in their hearts, that filial spirit, and because they are such, God hath sent, &c. As for that that follows, And if sons, then heirs, that is not peculiar to the Romans neither; for though among them the children of both sexes were admitted to inherit, but among the Jews the females were not admitted, save in defect of males, yet speaking here of sons, he may very fitly refer to sons among the Jews, and from the law of their inheriting the fathers goods, conclude of all children of God, and not only of males (for that difference is not at all considered here) that they shall do so too, that is, be heirs also. Besides, it was a law among the Jews, as well as the Romans, that adopted sons, in respect of inheriting, were equal with natural; and that is the thing that is chiefly here meant by, If sons, then heirs, that is, this adoption into sonship is as sure to bring us the inheritance, as if we were the natural sons of God.

[ e] V. 19. Creature ] The word 〈 in non-Latin alphabet 〉 the creation or creature, being a general word, without a restraint (and likewise with 〈 in non-Latin alphabet 〉 all joined to it v. 22.) is here set to comprehend all mankind, the Gentiles as well as the Jews, and (having before spoken of the Jews) here the Gentiles peculiarly. Thus 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one, the creature, and the world, and 〈 in non-Latin alphabet 〉 , all the creation, (as the same is expressed here v. 22.) and 〈 in non-Latin alphabet 〉 , all the world, Mar. 16. 15. which is in S. Matthew in the parallel place, Mat. 28. 19. 〈 in non-Latin alphabet 〉 all nations, and so Col. 1. 15. and so also 〈 in non-Latin alphabet 〉 the world simply, as 〈 in non-Latin alphabet 〉 creature here, for the heathen world, 2 Pet. 1. 4. and elsewhere. So 〈 in non-Latin alphabet 〉 a new creature, 2 Cor. 5. 17. is all one with 〈 in non-Latin alphabet 〉 the new man, Eph. 4. 24. All by Hebrew idiom, wherein 〈 in non-Latin alphabet 〉 creature, signifies man among their Rabbins, as when they say of God, 〈 in non-Latin alphabet 〉 , he shall come to judge the creatures, that is, men. And that this is the meaning of 〈 in non-Latin alphabet 〉 1 Pet. 2. 13. every human creature, that is, the heathens peculiarly (as far as the Relative 〈 in non-Latin alphabet 〉 subjection will extend it, that is, to all heathen magistrates in authority over them, which is the importance of all v. 17. not all men absolutely, but all superiors, as it follows, 〈 in non-Latin alphabet 〉 ) will appear, 1. by the doctrine which he is there confuting, that of the Gnostics, which taught liberty and manumission of Christian servants from heathen masters, and proportionably of Christian subjects from heathen Kings; and 2 ^dly by the particularity of his care v. 12. that their conversation should be good among the Gentiles, that they might not speak ill of them as of evil doers, which they would be most apt to do, in case they should withdraw their obedience from their lawful Princes, as soon as they were become Christians; and 3 ^dly by the use of the phrase 〈 in non-Latin alphabet 〉 all men in the same sense, for the Gentiles among whom they lived, Rom. 12. 17, 18. with whom they are there required to live peaceably, and to do nothing but what might be 〈 in non-Latin alphabet 〉 good before them. From which general precept the Apostle there immediately proceeds to (the same particular, which is the matter of S. Peter's command) obedience to the supreme power (then heathen) ch. 13. 1. (see Note on Col. 1. 6.)

[ f] Ib. Waiteth ] What is here said of the 〈 in non-Latin alphabet 〉 , the expectation of the creature, that is, of the Gentile world, must be understood according to the sacred prophetic dialect, wherein men are said to desire, and seek, and hope, and expect that (sometimes) w ^ch they do not distinctly know or think of, upon this score, that it is the general, indefinite, though not the particular, determinate object of their desires; that, supposing men to desire that which is best for them, most for their present turn, this being most eminently so, is the only true matter of satisfaction to those their appetites. Thus all men being supposed to desire felicity, are said to expect and desire Christ, because he is the only true way to that: As on the other side, the wicked, that pursue an evil course, are by the wise man said to seek death, though 'tis sure they have no particular design upon it; and so Prov. 8. 36. to love death. Thus when Jacob Gen. 49. calls Shiloh, or the Messias, 〈 in non-Latin alphabet 〉 the expectation of the Gentiles, and on whom the Gentiles shall trust, and so Hag. 2. 7. The desire of all nations shall come, that is, literally the Temple (that should then be reedified) and under that shadow, Christ, he in whose coming was contained a full satisfaction to all the wants, and desires▪ and thirsts of all the heathens in the world. And so here it is not at all necessary to the verifying of this speech of the Apostle, that the Gentile world all this while, (or even at that time wherein he spake) should either know Christ, or what 'twas to be the sons of God, or that the revelation of this by the preaching of the Gospel to the Jews tended so particularly to their advantage: But, as the Gospel of Christ was the collection of all those advantages that they aspired to, and as being the sons of God was the believing on Christ when he was preached, so the Apostle, that knew that upon the having preached over all the cities of Jewry (and so made discovery, who of them would repent and believe the Gospel, who would be finally contumacious) the Gospel should immediately be preached to the Gentiles, and so the blessedst thing in the world befall them, the satisfaction to all their desires and groanings, may truly say, that the expectation of the Gentile world attended and waited for this. Which interpretation will be more perspicuous, when it is considered, that both 〈 in non-Latin alphabet 〉 lifting up the head, or, as Theophylact fetcheth it, 〈 in non-Latin alphabet 〉 , from holding out and bending forward the whole head to that which is firmly hoped for, and the 〈 in non-Latin alphabet 〉 waiting, or attending, that follows, are but phrases noting the approach of anything, and not their explicit knowledge that it doth so; as when Christ bids them, when such and such things come to pass, lift up their heads, for their redemption draweth nigh, Luk. 21. 28. that is, then your deliverance approacheth, though perhaps many of them that should have their parts in it, knew nothing of it. And indeed 〈 in non-Latin alphabet 〉 being best rendered attendeth, waiteth, notes only this period to be it, before which the Gospel was not to be so freely preached to the Gentiles and after which it was, and is not to be restrained to their looking, or expecting of it.

[ g] Ib. Manifestation ] The word 〈 in non-Latin alphabet 〉 Revelation signifies the explaining or displaying somewhat that was before obscure and covered, and so the revelation of the sons of God will be the discovering who are truly such. This was to be done among the Jews, who all pretended to that title, by the Apostles preaching the Gospel to them, in the power of Christ's resurrection; and they that did not now receive him so testified, 'tis evident they were bastards and not sons, though before, they might have the excuse of ignorance to extenuate their fact, Luk. 23. 34. 1 Cor. 2. 8. Thus it is said by old Simeon of Christ (which should prove for the falling and raising of many in Israel, Luk. 2. 34. a stumbling block to the proud obstinate Pharisee, but a means of raising the humble sinner to new life, and a sign that should be matter of contradiction, a strange person, that should be matter of great dispute and division among the Jews, some believing and others rejecting him) that by this means the thoughts, or machinations, or designs, of many should be revealed, that is, by their dealing with Christ it should be discovered what kind of men they were, truly pious, or no, those obedient children of God which they pretended to be, or else the quite contrary. Now because by the Apostles preaching of Christ to the Jews this discovery was to be made, and so the Gospel first preached to them, before they went to the Gentiles, and upon the Jews rejecting Christ, the Apostles were then to depart and go to the Gentiles, therefore the creature, or Gentile world, are said earnestly to expect, or wait for, this discovery, as a thing by which they were to receive this great advantage, 〈 in non-Latin alphabet 〉 (in the end of ver. 20. which must connect with this, the former part of that verse so far being but in a parenthesis) in hope that they also ver. 21. that is, the Gentiles, that shall receive the Gospel, as well as the believing Jews, shall be redeemed from their customs of sin, which made them such slaves, and become partakers of that glorious title of sons of God also.

[ h] V. 20. Made subject ] The only difficulty here is, by whom the heathen world was subjected to that which is here called vanity, and after 〈 in non-Latin alphabet 〉 corruption, ver. 21. For though here the passive 〈 in non-Latin alphabet 〉 was subjected might be so rendered as to refer to no other Agent but themselves, that 〈 in non-Latin alphabet 〉 the spontaneous devil, that most of our mischief and sin is imputable to, yet here follows, in this verse, mention of the 〈 in non-Latin alphabet 〉 he that hath subjected them; and 'tis also affirmed of the creature, that is, the Gentile world, that it was thus subjected, 〈 in non-Latin alphabet 〉 , not willingly, but 〈 in non-Latin alphabet 〉 , because of him, whosoever it is, that subjected them. The place is generally interpreted of God, that he is the 〈 in non-Latin alphabet 〉 , and if so, it must then be said that he subjected the heathen not by any positive act, but (as he is said to harden ) by desertion, & leaving to themselves, to which this slavery to their customs of sin is consequent. But it may also be interpreted of the Devil, who by God's permission (in just punishment for their Idolatries) had, and exercised such power among the heathens, and engaged them in all wickedness. And this is perfectly agreeable with the truth of the fact. For the Devil being worshipped by the heathens, did by that means infuse into their worships all the villainy in the world, made all unnatural sins part of their devotions, in their mysteries, Eleusinia sacrae, Venus and Flora 's feasts, &c. and so what they did in that kind they did not willingly, as 'tis here said, but in obedience to this 〈 in non-Latin alphabet 〉 , that is, the Devil that had gotten such authority among them, and kept them in this 〈 in non-Latin alphabet 〉 slavery, or servitude, of corruption, doing it. in obedience to his commands. Thus doth Eusebius, l. 4. c. 〈 in non-Latin alphabet 〉 tell us of Carpocrates, that it was his avow'd doctrine, that there was no other way of escaping or appeasing the 〈 in non-Latin alphabet 〉 , worldly princes, as they called them, but by paying them their dues by all their 〈 in non-Latin alphabet 〉 unnatural filthiness. And we know 'twas most ordinary among the heathen to have sacrificing of men and devoting them prescribed ad pacanda numina, to appease those false gods. Thus are men said to be caught, and held in the snare of the Devil, and 〈 in non-Latin alphabet 〉 taken alive, or captive, by him, 2 Tim. 2. 26. which concludes them in the state of slaves and servants forever after, till by repentance and reformation they get out of it. And there is no circumstance in the whole Context, that renders this improbable to be the meaning of it, but on the contrary this subjection from whence they hope to be delivered, is opposed to that freedom which Christ gives, and that is, from the hands of enemies, Luk. 1. 74. that is, from Satan, &c. who may therefore be resolved to be the 〈 in non-Latin alphabet 〉 he that subjected them. That which hath inclined interpreters to apply it to God is, first, the 〈 in non-Latin alphabet 〉 in hope, which follows, it being not imaginable that the Devil should subject them thus, in hope, &c. But that seems to be a mistake, the 〈 in non-Latin alphabet 〉 in hope belonging to the end of the former verse, 〈 in non-Latin alphabet 〉 , waits in hope, all the rest of the 20 ^th v. being read in a parenthesis, as the reason of their waiting, v. 19. Secondly, the resolving that 〈 in non-Latin alphabet 〉 creature signifies the other creatures of God, beside man; but that hath been shown to be a mistake also, Noted.

[ i] Ib. Vanity ] 〈 in non-Latin alphabet 〉 vanity hath a double notion, one as it refers to the heathen Idols, which being 〈 in non-Latin alphabet 〉 nothings, are called 〈 in non-Latin alphabet 〉 vain, or vanities, Act. 14. 14. and so vanity here is all their ignorant filthy Idol-worship; and so 'tis Eph. 4. 17. where he warneth them not to walk, as the rest of the Gentiles do, in the vanity of their own mind; and so 〈 in non-Latin alphabet 〉 they grew vain, Rom. 1. 21. and 〈 in non-Latin alphabet 〉 , vain by nature, in the Book of Wisdom, speaking of that popular custom of Idolatry, that had generally over-run them all, and so 2 Pet. 2. 18. Another notion of the word there is as it is rendered by Hesychius, 〈 in non-Latin alphabet 〉 , wretched, miserable. And both these may seem to be here put together, as the course of the Gentiles was an idolatrous, villanous, and withal an unhappy wretched course (to which the Devil had brought them, and God in his just judgments had delivered them up, for their despising the light of nature) of which some of them were so sensible, viz. those that by study of Philosophy, or travail into Egypt (where they might hear of the worship of the true God) came to any knowledge of the truth, that they expressed their dislike of their own ways, and their desires to be rid of these so great burdens, that thus pressed down their Souls. Thus did Porphyry and others lament the impurities of their natures, which they found within themselves, and set up a special project and pursuit of 〈 in non-Latin alphabet 〉 purgatives, and, when other helps failed, made use of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , magic and sorcery to that end, consulted with the Devil to help to make them pure; and this, as discerning this want of purity to be utterly destructive of that true happiness which, as rational creatures, they could not but seek after. And in this respect it is, that here 'tis said of these heathens, that they were thus subjected not willingly, but through Satan 's malice, and God's just judgments upon them, and yet had some kind of dark hope, that they should have some means allowed of rescuing them, and so did in a manner expect Christ, and wait for a reversion of the Gospel, when the Jews had done with it, and so (as 'tis observable in the Acts ) when he was preached unto them and the Jews together, did more readily and universally receive him, then the Jews did.

[ k] V. 21. Corruption ] 〈 in non-Latin alphabet 〉 signifies sometimes those abominable unnatural uncleannesses which the Gentiles were guilty of, 〈 in non-Latin alphabet 〉 , 2 Pet. 1. 4. the corruption through lust which was in the world, the unnatural lusts among the Gentiles and Gnostics. So again 2 Pet. 2. 12. 〈 in non-Latin alphabet 〉 , made to corrupt, or good for nothing but to corrupt others, an expression of 〈 in non-Latin alphabet 〉 , unnatural irrational creatures; and again in the end of the verse, 〈 in non-Latin alphabet 〉 , in their corruption, which what it signifies may be guessed by the luxury and licentiousness that follows v. 13. and 〈 in non-Latin alphabet 〉 living luxuriously in their deceits, or heretical Gnostic practices: so again 〈 in non-Latin alphabet 〉 v. 19. servants of corruption, answerable to 〈 in non-Latin alphabet 〉 here, the servitude of corruption, in the same sense clearly, and this very agreeable to Deut. 4. 16. lest you corrupt yourselves, &c. So Wisd. 14. 12. having said that the devising of Idols is the beginning of fornication, he adds that the invention of them is 〈 in non-Latin alphabet 〉 the corrupting of life. And in Philo de special. leg. praec. 7. we have 〈 in non-Latin alphabet 〉 , corruption, fornication, adultery, several branches of sin against that law. (See Note on 2 Pet. 1. b. and c. 2. b. and Col. 2. h.)

[ l] V. 23. Adoption ] 〈 in non-Latin alphabet 〉 adoption signifies the assuming those into the number of children which are not so naturally. In the 15. v. it is set opposite to 〈 in non-Latin alphabet 〉 servitude, and v. 21. it is called 〈 in non-Latin alphabet 〉 the liberty of the sons of God; for they that are adopted, if they were servants before, are made free men and sons together: and so here it may signify the change of state from servitude to son-ship; and because it is spoken of in this verse as a thing not yet had, but expected by Saint Paul and such as he, those that had the first-fruits of the spirit, that is, had received the Gospel, and believed in Christ, and so were already Sons of God, received into his family by adoption, therefore it must here be taken in some other notion, different from that which is ordinary, and in opposition to some other servitude; and the 〈 in non-Latin alphabet 〉 that follows, will incline to interpret it an assumption and delivery out of that that then lay upon the body, the persecutions (a kind of Egyptian servitude) which lay then sharply upon the Orthodox Christians, and that partly by rescue here out of them, granting them Halcyonian days, as upon the destruction of the Jews, their persecutors, they had, and partly by the resurrection of the body, for those that were not thus rescued in this life.

[ m] Ib. Redemption ] 〈 in non-Latin alphabet 〉 signifies deliverance generally, and that from pressure or calamity, present or approaching, 〈 in non-Latin alphabet 〉 , escaping, release; and so 〈 in non-Latin alphabet 〉 may well be the bodies escaping from those pressures and perils that lie upon that, and make it groan also (though in another sense then that wherein the word is used v. 22. according to the use of Scripture-style and the figure 〈 in non-Latin alphabet 〉 , of using a word, that had been used before in a different sense) Thus Luk. 21. 28. your 〈 in non-Latin alphabet 〉 redemption, deliverance from persecutions, draweth nigh; and so it seems to be used here, of which he saith v. 24. that in hope they are escaped, and in the mean time with patience expect, v. 25. And of these distresses, and the advantages of, and deliverance from them, he continues the discourse from hence to the end of the Chapter, (as he had begun it v. 17, 18.) as that wherein our conformity with our elder brother consisted, to suffer, as he did, and wherein their delivery, so glorious and remarkable, would be a first preparative conformity to his resurrection. But this not to exclude, but include also the farther deliverance of the body from death itself, by the resurrection, which is answerable to Christ's resurrection also, and promised as the only means to support their faith, and patience, who should not be delivered here, but lose their lives for the faith of Christ. Thus the word is used 1 Cor. 1. 1.

[ n] V. 26. Infirmities ] The word 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , weakness, weak, and being weak, in the New Testament oft signifies diseaset, distress, miseries, afflictions, that befall our human state; so Mat. 8. 17. it signifies the disease that Christ cured, and so Luk. 13. 11, 12. Joh. 5. 5. and 11. 4. Act. 28. 9. and so 〈 in non-Latin alphabet 〉 sick, Mat. 25. 39. Luk. 10. 9. Act. 4. 9. and 5. 15, 16. 1 Cor. 11. 30. (as on the contrary, 〈 in non-Latin alphabet 〉 the strong, Mat. 9. 12. signifies the healthy) and 〈 in non-Latin alphabet 〉 Mat. 10. 8. 25. 36. Mar. 6. 56. Luk. 4. 40. 7. 10. 9. 2. Joh. 4. 40. 5. 3, and 7. so c. 6. 2. 11. 1, 2, 3, 6. Act. 9. 37. 19. 12. Phil. 2. 26, 27. 2 Tim. 4. 20. Jam. 5. 14. (and very oft for sin the disease of the soul.) And so it signifies here, even all the sad particulars mentioned v. 35. and which, if the Context be observed, will appear to belong unto this place, and will be agreeable to the notion of 〈 in non-Latin alphabet 〉 , which signifying 〈 in non-Latin alphabet 〉 , labor, sorrow, is frequently used for disease, distress, and rendered by the word here used, 〈 in non-Latin alphabet 〉 weaknesses; so is the word used 1 Cor. 2. 3. referring to the persecutions and dangers that Paul at Corinth had met with in his preaching. See note on 1 Cor. 8. b. and on Gal. 4. • .

[ o] V. 28. According to his purpose ] The phrase 〈 in non-Latin alphabet 〉 according to purpose is by Cyril of Hier • salem thus interpreted, that it signifies 〈 in non-Latin alphabet 〉 every man's genuine choice, and resolution of mind, that love of God that casts out fear, that courage that is not daunted with sufferings, (not, as Grodecius interprets it, cujuslibet propriam voluntatem, in opposition to God's, but, I say) every man's genuine, that is, sincere, choice, or purpose, in opposition to the hypocritical, temporary, outward profession of some that enter into Christianity. For as in him it follows, 〈 in non-Latin alphabet 〉 , if thy body be present among the disciples of Christ, or the illuminate, but thy mind go not along with thy body, it profits thee nothing. Thus, saith he, Simon had his body baptized with water, but not his heart illuminated by the Spirit; his body descended into, and ascended out of the water, but his soul was not buried with Christ, nor raised again with him. And so he concludes, 〈 in non-Latin alphabet 〉 , the purpose of mind when it is genuine, or entire, all one with 〈 in non-Latin alphabet 〉 purpose of heart Act. 11. 23. (not, as the interpreter reads, propositum cùm adest proprium ) renders thee called, that is, puts thee in number of those who are styled the called of God, that is, sincere disciples of his, to whom this Gospel-privilege here belongs, that all things tend to their good, from tribulation to death itself. So in the same author a little before, 〈 in non-Latin alphabet 〉 , a good purpose and resolution (consequent to the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 having their names enrolled, and their persons entered into the military calling ) is used as a phrase to express them to be Christians that had resolvedly taken that calling upon them. And so indeed 〈 in non-Latin alphabet 〉 is oft taken in the Old Testament for a follower, adherent, subject, servant, especially in an army, 1 Kin. 1. 41, 49. 2. Sam. 14. 11. This is clearly the interpretation of that very ancient Father, making our sincere embracing of Christ's discipleship (or the being called, that is, wrought upon by Christ's call effectually, and not bringing only the body to Christ, and leaving the mind behind) the condition without which the promises and advantages of the Gospel do not belong to any. In the same sense as Clemens Alexander. Strom. 7. speaking of the one true Church, in opposition to heretical mixtures, saith, 〈 in non-Latin alphabet 〉 , into which those that are just according to purpose are admitted; in the sense that elsewhere 〈 in non-Latin alphabet 〉 , every man's purpose, and 〈 in non-Latin alphabet 〉 a purpose, or resolution, of single life is used by him. In like manner Theophylact, 〈 in non-Latin alphabet 〉 , A man becomes called according to purpose, that is, according to his own choice, for, saith he, 〈 in non-Latin alphabet 〉 , Calling is not sufficient, for then all should be saved, for all are called, but there is need of our will and choice in obeying the call. But if the word 〈 in non-Latin alphabet 〉 purpose be applied to God, which calls (and not to them which are obedient to the call) then the meaning must be, those that are called according to purpose, that is, those that according to God's counsels revealed in the Gospel, are the men to whom God's favor, and so his promises belong. That the former of these is rather to be embraced in this place, may be conjectured by the nature of the subject, which this phrase called according to purpose, is set to express, viz. those that love God, which are Christians, endued with that grace of charity, or love of God, which will fit them to suffer for, or with Christ, and if it doth so, doth by that appear to be cordial and sincere, not hypocritical. And of such constant resolute lovers of Christ it is here said, that it is one of the privileges of the Gospel, that all things (how sharp soever) that befall them, do tend to their good. And so 〈 in non-Latin alphabet 〉 here, one that is called according to purpose, one that steadfastly and cordially adheres to God, will be directly all one with 〈 in non-Latin alphabet 〉 , Act. 11. 23. one that with purpose of heart adheres to the Lord. And though Rom. 9. 10. 〈 in non-Latin alphabet 〉 purpose be clearly applied to God, and that in the matter of election without consideration of works, only 〈 in non-Latin alphabet 〉 , in respect of God that calls the Gentile Idolaters to Christ, when the perverse Jews are left to themselves, yet that which determines it there to God is not only the matter which makes it necessary, but the very word 〈 in non-Latin alphabet 〉 of God joined with 〈 in non-Latin alphabet 〉 purpose, the purpose of God to call the Gentile world to the knowledge of Christ. And in other places, as there is 〈 in non-Latin alphabet 〉 , Ephes. 3. 11. the eternal purpose (of God again,) or God 's promise concerning the several ages of the world, so there is also 〈 in non-Latin alphabet 〉 purpose 2 Tim. 3. 10. which demonstratively signifies a grace or virtue among Christians, being joined with 〈 in non-Latin alphabet 〉 faith, 〈 in non-Latin alphabet 〉 longsuffering, 〈 in non-Latin alphabet 〉 charity, 〈 in non-Latin alphabet 〉 patience, and sure signifies a general good resolution and purpose of mind, having an influence on the whole Christian life, and so fit to follow 〈 in non-Latin alphabet 〉 , the whole conversation next before it.

Annotations on Chap. IX.

[ a] V. 1. In the holy Ghost ] This special expression of God in, or by, the holy Ghost, which instead of 〈 in non-Latin alphabet 〉 God c. 1. 9 is used in this and some other places, doth denote the special office and prerogative of that holy Spirit, as to plant purity and sincerity in the heart, contrary to all kind of pollution and mixture, especially that of deceit and hypocrisy, so to be privy to the secrets, to take notice of the motions of the heart. And this in proportion with the spirit of a man, of which as Solomon saith, that it is the candle of the Lord, searching the inner parts of the belly, so saith the Apostle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man, so as no man else knows them: by analogy to which he infers, that there is no other way of knowing the things of God, but by his Spirits revealing them to us; For the Spirit searcheth all things, even the depths of God, v. 10. in which respect the spirit of the world, v. 12. is set to denote the means which the world hath to instruct us in anything, the wisdom of the world, v. 13. which is there set opposite to the spirit of God. Thus Act. 5. Ananias, that had in heart and resolution consecrated his estate to the service of Christ, and broke this resolution, or promise of his heart, is said to lie to, or to have deceived, the holy Ghost peculiarly, v. 3. because he had done contrary to the vow of his heart, which (though not under man's, yet) was under the Holy Ghosts privity. And so here beside the witness of the conscience, the Holy Ghost is appealed to, as he that knows the inmost secrecies, and consequently, that that is the testimony of his conscience, which he pretends to be so.

[ b] V. 3. Accursed ] The phrase 〈 in non-Latin alphabet 〉 , to be a curse, in this place, is capable of many significations, each of which may be appliable to the matter in hand, to express the Apostles fervent affection towards his countrymen. First, it may signify, to be excommunicate and cast out of the Church: 〈 in non-Latin alphabet 〉 , it signifies excommunicate, saith Hesychius. Thus 〈 in non-Latin alphabet 〉 1 Cor. 16. 22. Let him be anathema, is, let him be removed from the Christian assemblies, deprived of those privileges of Christians, which there are afforded them; and so Gal. 1. 8, 9. 〈 in non-Latin alphabet 〉 , let him be excommunicated, turned out with the greatest aversation out of the Church of God, avoided, separated from, whosoever shall teach any other doctrine, though he were an Apostle, or an Angel of God, that did it. So in S. Chrysostom, 〈 in non-Latin alphabet 〉 , they that excommunicate any man, or make him anathema from the Church. If this be the notion, then 〈 in non-Latin alphabet 〉 from Christ must signify from the body of Christ, as by a synecdoche the word Christ is used, 1 Cor. 12. 12. Gal. 3. 27. or as it is manifest, that Christ being the head of the Church, he that is cut off from the body, may truly be said to be cut off from Christ. And then he that was by the Jews accused and persecuted for having made a defection and departure from the Mosaical law, and setting up Christian assemblies, in opposition to their Judaical service, may here fitly express his kindness to them, (and how little pleasure he took in departing from them) in wishing himself ejected from the participation of those most valuable privileges, on condition they might be made capable of them. Secondly, it is known that in those Primitive times this anathematizing, or excommunicating, was attended with the delivering up to Satan, and that with the 〈 in non-Latin alphabet 〉 , very sharp, severe inflictions on the flesh, diseases, afflictions, &c. And therefore anathema in this notion, may be taken with this improvement, and so contain all temporal calamities that he was willing to endure, or undergo for their good. That this is the meaning of the place, may seem probable by comparing it with a like phrase of Ignatius the holy Martyr in his Epistle to the Romans, where in an expression of his zeal to Christ he hath this phrase, 〈 in non-Latin alphabet 〉 , Let the punishment of the devil come upon me, only that I may obtain Christ: where the punishment of the devil cannot be the punishments of hell, which are no way ordinable to the obtaining of Christ, but any the greatest torments or inflictions in this life, or even death itself, that 〈 in non-Latin alphabet 〉 the destruction of the flesh. As when Moses in an expression of the like zeal and kindness to his brethren, wisheth that God would blot him out of his book, that is, I suppose, out of the book of the living, in the Psalmists phrase, so as not to be written among the righteous, in that roll wherein the names of all the people of God are supposed to be inscribed; and to be capable of being blotted out, not noting the state of life, and bliss in heaven, for out of that there is no possibility of blotting but that which belongs to this life, that is, either life simply, or living among the people of God, (answerable to excommunication before mentioned.) And accordingly the Arabic translation is, that my body were 〈 in non-Latin alphabet 〉 an anathema from Christ. And it is an ordinary form of speech among the Jews, 〈 in non-Latin alphabet 〉 , may I be his expiation; see Aruch, and Cod. Sanhedrin, c. 2. 〈 in non-Latin alphabet 〉 be we thy expiation, which saith Maimonides, is used to express 〈 in non-Latin alphabet 〉 the excess of love or kindness to any. The other notions of the phrase, of which it is capable, and have therefore been mentioned in the paraphrase, may be seen at large in Photios, Epist. 216.

[ c] V. 4. The glory ] That the Ark of God, where he was pleased to exhibit himself, is the thing expressed by 〈 in non-Latin alphabet 〉 the glory, is clear by that known place in the Old Testament. The glory is departed from Israel, for the Ark of God is taken. And the reason of the appellation is as clear, because the Cherubims being placed in the Ark on the 〈 in non-Latin alphabet 〉 , or covering, God was said to be present there in the same manner as on Mount Sinai, (that is, by the visible apparition of Angels there) Act. 7. 53. Gal. 3. 19. Heb. 2. 2. And this presence of his by Angels is ordinarily called 〈 in non-Latin alphabet 〉 glory in the New Testament, answerable to 〈 in non-Latin alphabet 〉 among the Rabbins (from Exod. 24. 16. the glory of the Lord 〈 in non-Latin alphabet 〉 dwelt, or abode upon the Mount, to which the Apostle refers 2. Cor. 3. 9. where the giving of the Law was said to be 〈 in non-Latin alphabet 〉 glory ) as may appear by many places. Thus when Isa. 6. 1. we read, after the Lord 's sitting on the throne, that his train filled the Temple, the Septuagint have 〈 in non-Latin alphabet 〉 , the house was full of his glory; and then follows immediately, 〈 in non-Latin alphabet 〉 , the Seraphim stood about him: and Saint John retains the Septuagin • s reading, Joh. 12. 41. these things spake Isaiah, when he saw his glory (see Note on Joh. 1. c. and Mat. 3. k.) so Mat. 16. 27. where 〈 in non-Latin alphabet 〉 to come in the glory of the father, is explained presently by 〈 in non-Latin alphabet 〉 , with his angels; and so Mat. 25. 31. in his glory, and all his Angels with him; and so Mar. 8. 38. the glory of the Father, with his holy Angels, and c. 13. 26. where his coming in the clouds (which belongs to the appearance of Angels, which was wont to be in a bright shining cloud, which we ordinarily call a glory ) is said to be in power and great glory; and it follows immediately v. 27. and then shall he send his Angels: and so Lu. 21. 27. So Lu. 2. 9. the Angel of the Lord appeared, and the glory shone round about. So Joh. 1. 19. when he had said of Christ incarnate, 〈 in non-Latin alphabet 〉 , he dwelt among us, (that Greek word being of the same Hebrew origination with the 〈 in non-Latin alphabet 〉 ) it follows, and we beheld his glory, the glory as of the only-begotten of the father, viz. in the descent of the Holy Ghost (with that satellitium of Angels) upon him after his Baptism; the l • ke to which 2 Pet. 1. 17. is called a voice from heaven, from the excellent glory. See also 2 Pet. 1. 3. and 1 Pet. 4. f. So Act. 7. 55. when 'tis said of Stephen, that he saw the glory of God, that is, sure, the guard of Angels about God: so these very Angels in the Ark are called the Cherubims of glory▪ Heb. 9. 5. Agreeable to this is the 〈 in non-Latin alphabet 〉 , Job 1. 5. the temple of the inhabitation, o • 〈 in non-Latin alphabet 〉 appearance, or glory, of the most high; and so 2 Cor. 12. 9. 〈 in non-Latin alphabet 〉 , that the power of Christ may inhabit upon me, refers to the use of the word 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , to this sense, that the power of Christ should so show itself upon him, as God was wont to exhibit himself in the 〈 in non-Latin alphabet 〉 , or glorious appearance in the Ark. And thus in the Gemara Babylonica, speaking of the High-priest, when he enquires any thing of the Urim and Thummim, 〈 in non-Latin alphabet 〉 , he turns his face toward Schechinah, that is, toward the Ark, where God is said to inhabit.

[ d] V. 5. God blessed forever ] This place is so clear a proof of the Divinity of Christ, that Proclus de fide p. 53. saith of it, that it convinces all the Heresies concerning Christ, 〈 in non-Latin alphabet 〉 , and it shuts and walls up all passages for calumny from them that love contumely, or railing at Christ. So Theophylact, 〈 in non-Latin alphabet 〉 , From hence is Arius confuted and put to shame▪ S. Paul proclaiming Christ to be God over all. This will more appear, if it be remembered that it was a custom among the Jews solemnly observed, that when ever the Priest in the Sanctuary delivered the name of God, the people used some words of blessing or praising him, such as these, 〈 in non-Latin alphabet 〉 , benedictum sit nomen gloriae regni ejus in secula seculorum, blessed be the name of the glory of his kingdom forever and ever. So in Gemara Babylonica, Rabbi said 〈 in non-Latin alphabet 〉 &c. when I call on the name of Jehovah. do you magnify our Lord; so said Moses to Israel, Deut. 32. 3. when I mention the name of the blessed God, do you magnify. So saith Solomon Jarchi on Deut. 32. 3. From the command of Moses it is, that after the benediction in the Sanctuary the people answer 〈 in non-Latin alphabet 〉 , &c. Blessed be the glorious name of his kingdom. To these forms were after added the words 〈 in non-Latin alphabet 〉 forever and ever, or, to age and age, that is, 〈 in non-Latin alphabet 〉 , to ages, here, because (say the Rabbins ) of the Heresy of the Sadducees, who said there was but one age. So Cod. Berachoth c. 9. In all the conclusions of the 〈 in non-Latin alphabet 〉 benedictions, which were in the Sanctuary, they said 〈 in non-Latin alphabet 〉 from age, but after that the Sadducees had perverted that, and said there was but one age, they decreed that they should say, from age to age. Many evidences of this custom there are in the Old Testament, especially in the Psalms. And the abbreviate of all these forms was (the words used Rom. 1. 25.) 〈 in non-Latin alphabet 〉 , Who is blessed forever, Amen; and here somewhat more largely, 〈 in non-Latin alphabet 〉 , &c. Who is above all, God blessed forever and ever, Amen. Parallel to this are those other, the Doxology at the end of the Lord's Prayer, Mat. 6. and in this Epistle 〈 in non-Latin alphabet 〉 , to him be glory forever, Amen. c. 11. 36. and c. 16. 7. and Gal. 1. 5. and Eph. 3. 21. Phil. 4. 20. 1 Tim. 1. 17. 2 Tim. 4. 18. and Hebr. 13. 21. 1 Pet. 4. 11. and 5. 11. and 2 Pet. 3. 18. Jude 25. Rev. 1. 6. and 7. 12. In all which places this giving of glory being an acknowledgment of the eternal God, and in several of them being applied peculiarly to Christ (who is distinctly called God, Act. 20. 28. 1 Tim. 3. 16. Tit. 2. 13.) as here, and Heb. 13. 21. and in all the places in S. Peter, and Revel▪ 1. 6. this is a most convincing proof of the Godhead of Christ testified in all these places. And of this custom of the Jews applied to Christ, the Christian Church hath continued two imitations, one in bowing at the name of Jesus, that other in the Eulogie, Glory be to thee, ô Lord, when the Gospel of our Savior Jesus Christ is named.

[ e] 9. At this time ] What is meant by 〈 in non-Latin alphabet 〉 , according to this season, will best appear by Gen. 17. 21. and 18. 10. in the former of which 'tis rendered in the Greek 〈 in non-Latin alphabet 〉 , according to this time in another year; in the latter, 〈 in non-Latin alphabet 〉 , according to this season for times, which, I suppose, is corruptly set out for 〈 in non-Latin alphabet 〉 of time, 〈 in non-Latin alphabet 〉 being a season, or time of year, and so the meaning will be, according to this time of the year. The Hebrew reads it c. 17. 〈 in non-Latin alphabet 〉 literally 〈 in non-Latin alphabet 〉 according to this season, the word rendered 〈 in non-Latin alphabet 〉 signifying indifferently time, (though coming from a root that signifies constituit, it be ordinarily rendered appointed time ) and in c. 18. 'tis 〈 in non-Latin alphabet 〉 , we render it, according to the time of life, the Jerusalem Targum, quasi hoc tempore quo vo • vivitis, as it were at this time wherein ye live (unless perhaps that be capable of an emendation, and should be 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 according to this time; for so Rabbi Solomon 〈 in non-Latin alphabet 〉 , &c. secundùm hoc tempus anni futuri, according to this time of the future year, and Ibn Ezra 〈 in non-Latin alphabet 〉 , juxta tempus hoc in anno sequenti, cùm Sarah erit viva, about this time in the year following, when Sarah shall be alive, taking in the reading of 〈 in non-Latin alphabet 〉 also.) All this seems to denote, not that time twelve month, but the next year at the time of childbirth, reckoning from that time wherein the promise was made (see Paulus Fagius in Collat. ) And so 2 Kin. 4. 16. the like phrase, about this season according to the time of life thou shalt embrace a Son, is by the Hebrews interpreted, after the time wherein the fruit shall be quickened in the womb, and come to a perfect firmness of parts, and so come to birth thou shalt embrace, or have, a son. So that according to the time of life may most fitly signify according to the manner, or course, of children's being formed in the womb, quickened & born.

[ f] V. 10. By one ] Some other ways of rendering these words 〈 in non-Latin alphabet 〉 of one have been thought of by learned men, which it will not be unfit to mention; as that 〈 in non-Latin alphabet 〉 should be all one with 〈 in non-Latin alphabet 〉 , for so 〈 in non-Latin alphabet 〉 unigenitus was the title of Isaac among the Jews Gen. 22. 2. Heb. 11. 17. and from thence 〈 in non-Latin alphabet 〉 in Philo Byblius by the Tyrian dialect, for 〈 in non-Latin alphabet 〉 , and then the sense will be, Rebecca having conceived by the onlybegotten to wit Isaac, our father, or, by Isaac the onlybegotten of our father. But 〈 in non-Latin alphabet 〉 seems rather to be taken Adverbially to signify at once, (there being no priority in their conception on which to ground any favor to one above another) and best agrees with the design or argument which that is brought to confirm here. As for 〈 in non-Latin alphabet 〉 , that is but a modest circumlocution to express that which is not wont to be plainly spoken, as we find 〈 in non-Latin alphabet 〉 a bed used ch. 13. 13. and Heb. 13. 4.

[ g] V. 11. Election ] The Hebrew 〈 in non-Latin alphabet 〉 signifies both to choose, and to prefer, and is therefore rendered not only 〈 in non-Latin alphabet 〉 to choose, but also 〈 in non-Latin alphabet 〉 to prefer, Deut 7. 6. and 10. 15. Prov. 1. 29. and agreeable to that 〈 in non-Latin alphabet 〉 election here signifies prelation and 〈 in non-Latin alphabet 〉 is God's purpose in respect of this (or for the ) preferring one before the other, See Note on 1 Pet. 2. c.

[ h] V. 17. Raised ] The word 〈 in non-Latin alphabet 〉 signifies not here the raising up, as that notes bringing into the world, but the raising out of some low condition; yet not the grave neither, (though to that the word may properly be applied, where the matter requires it) but disease or danger, as it is often used, but especially Jam. 5. 15. the prayer of faith shall save, that is, deliver, recover, the sick, and the Lord shall raise him up, that is, restore him from that sickness. For the notion of it here, it will appear by the Hebrew word Exod. 9. 16. 〈 in non-Latin alphabet 〉 I have made thee stand, which the Chaldee renders 〈 in non-Latin alphabet 〉 raised thee (from the danger before spoken of, the pestilential disease, or murrein that had lately been upon the land) and the ancient Latin, sustentavi • e, I have sustained thee; but the Septuagint expressly, 〈 in non-Latin alphabet 〉 , thou wert kept, guarded, not suffered to fall into it, preserved and kept alive; so Isa. 49. 8. to raise up or make stand (the word used there) is an expression of preserving, rescuing from danger, delivering. (See Note on Mat. 22. d.) And so this speech must necessarily belong to that part of Pharaoh 's life peculiarly, where in the murrein fell on Egypt, Exod. 9. 3. at which time he, for his many repeated obdurations of his own heart, was fit to have been delivered up to instant ruin, had not God for the illustrating of his glory in this vessel of wrath, (thus fitted by himself for destruction ) kept him alive a little longer. Theophylact renders it a little otherwise, 〈 in non-Latin alphabet 〉 , I have set thee in the midst, brought thee out as a person to be exemplarily punished.

[ i] V. 18. Hardeneth ] God's hardening of Pharaoh 's heart in this place, is that which befell Pharaoh Exod. 10. 1. when God saith of him, I have hardened his heart. This was indeed foretold by God from the first of his sending Moses to him, c. 4. 21. Do all the wonders before Pharaoh, which I have put into thine hand, but I will harden his heart, that he shall not let the people go; and again c. 7. 3. I will harden Pharaoh's heart, and multiply my signs, and, &c. But this foretelling it so early is no argument that it was immediately done, but on the contrary, his own hardening his own heart is also foretold Exod. 3. 19. I am sure that the king of Egypt will not let you go, no not by a mighty hand. And accordingly so the story proceeds, God shows miracles and signs before Pharaoh, Exod. 7. 10. and because the Magicians of Egypt did the like with their enchantments, it follows, Pharaoh 's heart was hardened (not, he (as if it were God) hardened Pharaohs heart, but) 〈 in non-Latin alphabet 〉 Pharaohs heart waxed hard, or strong, was hardened, or, by an ordinary acception of Kal for Hithpahel, Pharaohs heart hardened itself. And so it follows, v. 14. the Lord said unto Moses, Pharaohs heart is waxen hard, he refuseth, &c. (and so the very same words are rendered by our English c. 7. 22. and ch. 8. 19. was hardened, in the passive, or, hardened its self in the Reciprocal (not Actively, he hardened ) and he hearkened not unto them. ) After his hardening his heart thus against this first sign and command, God proceeds to a judgment of turning their water into blood, Exod. 7. 16, 17. and this as a sufficient conviction to Pharaoh; for so saith God, Hitherto thou wouldst not hear, but in this thou shalt know that I am the Lord, behold I will smite, &c. And yet after this, Pharaohs heart was hardened, or hardened itself, v. 22. neither did he set his heart to this also, v. 23. because the Magicians did the same things also by their enchantments. Then c • mes the plague of the Frogs on him, Exod. 8. 4. and into the Kings chamber, saith the Psalmist; and to deliver him from them he calls for Moses and promises fair, v. 8. and Moses to work some good upon him bids him choose his time when, v. 9. and it should be done for him, that thou mayst know that there is none like unto the Lord our God, v. 10. But this had no effect on him neither, for when he saw there was respite, not yet discerning God's purpose of vengeance on him for his contumacy, he hardened his heart. Whereupon saith Kimchi, that God hardens hearts by concealing his counsels of judgment from them, as in Pharaoh and Sihon; and it is S. Basils observation, that 〈 in non-Latin alphabet 〉 , God's longsuffering, giving him respite, was the cause, or occasion, of his obduration of heart, He hardened his heart, and hearkened not, v. 15. And this was a third willful act of his own obduration, agreeable to what God had foretold of him, c. 3. 19. as the Lord had said. Then comes the plague of Lice, v. 17. and the Magicians are posed with that, and confess the finger of God; and yet for all this his heart was hardened, or hardened its self, v. 19. and he hearkened not, as the Lord had said. Then 5 ^lie , comes a swarm of flies, and with it a sign, as well as a miraculous punishment, no flies swarming in Goshen, but in all the land of Egypt besides, by the division and particularity of the punishment, to make him sensible of his sin, to the end that he might know, v. 22. on purpose to soften his heart. By this Pharaoh was wrought on a little, and gives leave first, that they should sacrifice, then that they should go into the wilderness, only not very far away, Exod. 10. 28. and upon this promise Moses will entreat for him, v. 29. But seeing Pharaoh had already hardened his heart four times, and at one of those times over and above dealt falsely, promised fair ch. 8. 8. and brake his promise, therefore now after this fifth judgment though Moses promise to pray upon his promise to mend, yet he doth it with a particular admonition or warning, more then any time before, But let not Pharaoh deal deceitfully anymore, v. 29. intimating that if he did, it would be worse with him then before; and yet v. 32. as soon as the judgment was removed, Pharaoh hardened his heart, 〈 in non-Latin alphabet 〉 , this turn, this time also. Upon this God sends the sixth plague, that of Murrein upon all the cattle of Egypt, c. 9. 6. and the heart of Pharaoh was hardened, v. 7. and so still, all this while, for these six judgments together, though Pharaoh were obdurate, yet this was not God's hardening his heart, but Pharaoh hardens his own heart, and will not let Israel go, as the Lord commanded. Upon this God sends another judgment, that of Boils and Blaines v. 10. and then 'tis said in a new style, The Lord hardened Pharaohs heart, v. 12. which as it was the very time at first referred to by the prediction of God to Moses, c. 4. 21. so was it the judgment implicitly threatened in that special warning, c. 8. 29. and this God never did till then; and therefore as after that warning 'twas said, that Pharaoh hardened his heart this time also, so 'tis here said v. 14. that this time, this turn, now, though not before, God would pour out all his plagues upon his heart, viz. this obduration, or the effects of it. Upon which follows that passage wherein our common translation hath so much mistaken, c. 9. 14, 15. not, as we read, For now I will stretch out my hand that I may smite thee and thy people with the pestilence, for the event proves there was no such matter, Pharaoh was not smitten with the pestilence, nor cut off by that means, but drowned in the red sea, some time after; but thus, And, or, For now I had sent, or stretched out my hand, and I had smitten thee and thy people with the pestilence, and thou hadst been cut off from the earth. It is 〈 in non-Latin alphabet 〉 in the praeter tense, sent, or had sent, as M ^r Ainsworth confesses, and the learned Paulus Fagius out of the Chaldee Paraphrase, Nunc prope erat coram me, ut misissem plagam, & percussissem te, & deletus esses, I was near stretching out my hand to have sent the plague, and have struck thee, and thou hadst been blotted out, referring probably to the plague of the Murrein at the beginning of the chapter (called 〈 in non-Latin alphabet 〉 both here, and v. 3. and that falling on the cattle might have fallen on him and the people also,) or else to the Boils ver. 12. which might be plague-swellings, and so proper enough to have cut him off: But (not, And ) in very deed for this cause I have made thee stand, kept thee alive, to show, or make to be seen (so 〈 in non-Latin alphabet 〉 literally signifies) my power in thee; as when, saith Chrysostom, a man condemned to death is cut up, and anatomized alive, that others may be instructed and benefited by that dissection. By this then 'tis visible, what was the point of time wherein 'tis truly said of God, that he hardened Pharaeohs heart; then when 'tis said he kept him alive, that is, after the sixth judgment, and a special warning before that, both contemned by Pharaoh, when he had filled up the measure of his obduration, and in ordinary course was to be cut off by death: and so 'tis here added in reference to this example of Pharaoh v. 22. God willing to show his wrath, and make his power to be known (to other men that might see or hear of this) endured with much longsuffering the vessels of wrath fitted to destruction; which notes that he was by himself fitted to destruction, when God thus reprieved him, at which time also 'tis said that he, that is, God, hardened his heart. By this observation of the time when God hardened Pharaoh, not till after his hardening his own heart six times against God's signs and judgments, will appear what this hardening signifies, the total withdrawing of God's grace of repentance from him, in the same manner, as when one is cast into hell, which Pharaoh at that time had been, had it not been more for God's glory to continue him alive a while, in that desperate irreversible condition, which sure was no whit worse to him, but somewhat better and more desirable, then to have been adjudged to those flames all that time. To this may be added what the Greek Fathers observe, that God's giving his respite, removing his punishments, was all that God positively did toward the hardening of him, (as saith Theophylact, when a Master forbears to punish a wicked servant, 〈 in non-Latin alphabet 〉 he makes him much more wicked ) as on the other side the great mercy of reforming sinners lives, is most effectually wrought by chastisements. See Origen, Philocal. c. 26. This was a notable, and withal (as far as we find in Scripture) a singular example of God's dealing with an impenitent, that had filled up his measure, keeping him alive, but without all grace, and consequent possibility of amending. And by this example appears, how justly God might now do the like to the Jews of that age, (if so he pleased) those who, contrary to all his mercies and long suffering, continued obstinate, resisted all God's methods by Prophets, by Christ himself, by the Apostles, testifying the Resurrection (and giving them a special warning what would befall them if they now continued obstinate Act. 28. 28.) and now are justly left to themselves, the Gospel taken from them, and preached to the Gentiles, and this upon ends of infinite wisdom, first in mercy to them (above the proportion of that to Pharaoh ) that the Gentiles coming in might stir them up to emulation, and so, if 'twere possible, work upon them; and 2 ^lie , that if this also prevailed not, God might be glorified in their destruction, that as Pharaoh by pursuing the Israelites after this came to that most remarkable, illustrious destruction in the Red sea, so these hardened Jews (persecuting the orthodox Christians) and all the false impious professors joining with them herein, might be involved in one common destruction, viz. that by Titus and the Roman Eagles, the most eminent and notable that ever was in the world.

[ k] V. 28. For he will finish —] This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 'tis in the ordinary copies here, only leaving out the 〈 in non-Latin alphabet 〉 for, and instead of 〈 in non-Latin alphabet 〉 on the land, 〈 in non-Latin alphabet 〉 on the whole world. As for the 〈 in non-Latin alphabet 〉 that is here, it cannot well accord with the 〈 in non-Latin alphabet 〉 following, unless the 〈 in non-Latin alphabet 〉 be taken in another sense, for an Expletive, or scilicet, not a Causal. But the truth is, the ordinary reading here, beginning with 〈 in non-Latin alphabet 〉 , seems to be the true one so far, but in the process of it to have some words put in out of the Septuagint, viz. 〈 in non-Latin alphabet 〉 . For without those the King's MS. reads it perspicuously thus, 〈 in non-Latin alphabet 〉 , For the Lord shall do upon the land, perfecting and cutting short the account (that is, shall perfect and cut short) or, the Lord shall make up an account, perfecting and cutting it short upon the land. Where the use of 〈 in non-Latin alphabet 〉 for an account, is agreeable to what was observed c. 3. l. and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 is upon the balancing of accounts, (receipts on one side, and expenses on the other,) to cut off one from the other, and to set down the remainder, which is ordinarily (in a stewards account) a very contemptible low sum; and so is it, that the Prophets call 〈 in non-Latin alphabet 〉 a remnant, 〈 in non-Latin alphabet 〉 , that which remains of a far greater sum, and so is fit to denote that small number of the Jews which received the faith of Christ (at the preaching of the Gospel then unto them) in proportion to, and comparison with the far greater number that stood out against it. So c. 11. 4. out of 1 Kin. 19. 18. 〈 in non-Latin alphabet 〉 I have left, or reserved, to myself 7000 men, &c. And accordingly here v. 27. they that thus believe are called 〈 in non-Latin alphabet 〉 a remainder, and generally in the Prophets are expressed by that and the like words, fetched from this Metaphor of accounts.

[ l] 30. Attained to ] Three words there are here together, 〈 in non-Latin alphabet 〉 , to follow after, to attain, to be foremost, which are all Agonistical, referring to the customs of the Graecian exercises in their Olympian, Nemaean, Isthmian, Pythian games, which are often alluded to in these Epistles. Five of these games there were, Cuffing, Wrestling, Running, Coiting, and Leaping. That of running 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 (in reference to which in Homer Achilles is so constantly called 〈 in non-Latin alphabet 〉 , swift-footed, to denote his excellence above all in that kind of exercise) is here specified by 〈 in non-Latin alphabet 〉 pursuing, or striving to overtake, as any did in that exercise when he was behind another. In this, as in the other, there was an 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , a reward or prize proposed to the racers, which he that came first to the goal was by the 〈 in non-Latin alphabet 〉 or judge adjudged to have, and it was ordinarily a Crown of leaves,

[ m] V. 33. Shall not be ashamed ] The Hebrew in Isa. 28. 16. read 〈 in non-Latin alphabet 〉 , make haste, but the Greek are thought to have read 〈 in non-Latin alphabet 〉 ; which signifies most obviously erubuerunt. So Cappellus citeth it as the opinion of a learned man, and so Grotius 's Notes have it. But Mr. Pocock seems to have hit upon the right (and then there is no need of that conjecture) that the Hebrew 〈 in non-Latin alphabet 〉 had anciently three significations of some affinity one with another, which are all retained in the Arabic Haush and Hish which answers it; 1. to make haste, 2. to fear, 3. to be ashamed: and it may well be here used in that sense that comprehends all three; for he that is in a fright or consternation turns this way and that way hastily, & is in confusion of face or shame. In the first of these senses the Syriac interpreter and Chaldee Paraphrast understood it; the former read 〈 in non-Latin alphabet 〉 he shall not fear, the latter 〈 in non-Latin alphabet 〉 they shall not be troubled, or in commotion; in the second the Vulgar, non festinet, shall not make haste; in the third the Greek (as also the Arabic ) 〈 in non-Latin alphabet 〉 he shall not be ashamed: and this last is here made use of by the Apostle 〈 in non-Latin alphabet 〉 , and so 1 Pet. 2. 6. where the Syriac and Arabic and Vulgar are all to the same purpose. And this is capable of a double sense, either as shame signifies bashfulness, inconfidence, which keeps us from confessing of Christ, and so 〈 in non-Latin alphabet 〉 is, he will never be cowardly or bashful, he will boldly and confidently confess Christ; or else it may signify being put to shame, as any man is that finds himself deceived, that hath miscarried in a matter on which he hath depended, and so it belongs to Christ's not forsaking him, 〈 in non-Latin alphabet 〉 he shall never be destituted by Christ, never miscarry or be disappointed in that hope which he hath reposed in him: and so it will most fitly be rendered in all the three places, here in opposition to the fate of unbelievers, they shall bruise themselves at this stone, be the worse for Christ, but the believer shall be sure never to be frustrated in his expectation of all good from him. So c. 10. 11. as a proof that a man is justified by faith, v. 10. this testimony is produced, he that believeth shall not be ashamed. And so the word signifies c. 5. 5. Hope maketh not ashamed, the • hristians hope will never miscarry, he shall never be in danger to fail in his trust reposed in Christ; and so in S. Peter, it is as a demonstration of the preciousness of that stone, that whosoever depends on it, it will never fail him; he shall never miscarry that lays all his weight on that foundation.

Annotations on Chap. X.

[ a] V. 1. Saved ] According to the notion of 〈 in non-Latin alphabet 〉 , to be saved, or delivered, Lu. 13. 23. Note b. 〈 in non-Latin alphabet 〉 may here most pr •• ably signify the Jews converting to the faith of Christ, escaping out of that deluge of unbelief and obduration which had overwhelmed that people; for so it seems to be interpreted v. 3. by the contrary of not submitting to the righteousness of Christ. So c. 11. 11. 〈 in non-Latin alphabet 〉 salvation to the Gentiles, is the Gentiles coming in and believing on Christ, as 〈 in non-Latin alphabet 〉 v. 14. So 〈 in non-Latin alphabet 〉 Phil. 2. 12. is to complete, or perfect their Christian course, in resolving, and acting accordingly, (proportionably to God 's giving them to will and to do v. 13.) So Rom. 1. 16. where the Gospel is said to be the power of God unto salvation, to Jew and Gentile, and that proved by that saying of Habakk • k, the just shall live by faith, that is, return from captivity, and live peaceably, and that as an emblem of his returning from sin and living an holy life, it will be most reasonable so to interpret salvation, as may best agree with that notion of life, that is, for repentance and reformation. So perhaps 〈 in non-Latin alphabet 〉 , 2 Cor. 7. 10. will denote such a repentance or change that proceeds to escaping out of and forsaking the sins of the former life. So 2 Pet. 3. 15. where he bids them count that the longanimity of God is 〈 in non-Latin alphabet 〉 salvation, that is that God's deferring the punishment of the Jews so long after the crucifying of Christ was on purpose that by the preaching of the Apostles over all the cities of Jewry, they might yet timely return, and repent, and believe on him, and so escape in that great approaching destruction. Yet this still not excluding but including also the reward of our faith, the eternal bliss in heaven. Of another acception of 〈 in non-Latin alphabet 〉 , see Note on c. 13. c.

[ b] V. 5. Doth these things ] These things signify the several branches of the Judaical Law, which being required by Moses under severe penalties of excision to those that contemned or despised them, and all the promises of long life in Canaan depending on the observance of them, and the Law affording no place of repentance or pardon for any presumptuous sin committed against that Law, it is from thence consequent, that he that lives not in all those commands to do them, could not have life by them, even that temporal life, or what ever else were typically contained or included in that: And accordingly Saint Paul concludes Gal. 3. 10. that there was no life to be had by the Law, and indeed nothing but a curse; for that it was also written, Deut. 27. 26. Cursed is everyone that continues not in all things that are written in the book of the Law to do them; and only he that doth them shall live in them, v. 12. All this while supposing that no man did all his life thus do, or continue, so as not to incur this curse. And herein doth the difference of the Law and the Gospel consist, that the Law promises life only upon doing all that was required of them to do, and pronounced a curse to them that did not continue in all; he that willfully offended in one, was guilty of all, that is, was involved as irreversibly under the curse for tha • one breach, according to that covenant, as if he had broken all, and repentance or reformation would not relieve him: But now under the Gospel the condition was changed; first, many things were not required at all now, which were then enacted under the highest penalty, as Circumcision, &c. only the inward purity is now called for, which had been always typified by that; secondly, place was allowed for repentance, and by the satisfaction of Christ, sure mercy and pardon for the sinner, whatsoever his sins were, upon his return to new life; and for frailties and weakness • es, for which only there were sacrifices admitted under the Law, now there was without those sacrifices free pardon to be had for all those that sincerely obeyed Christ, and laid hold on his sacrifice for their expiation. And so faith is said to be the condition of our Justification, and not the doing these things; the law of faith, not of works, that by which the Christian must live.

[ c] V. 6. Bring Christ down ] The two phrases here used of going up to heaven, or descending into the deep, or abyss, are certainly proverbial phrases to signify the doing, or attempting to do, some hard, impossible thing; and consequently to say in the heart, Who shall do this? is to be prescribed some hard impossible task, that neither by ourselves, nor by anybody else we know how to set about, as they that are at their wits end, (know not which way to turn themselves) are wont to cry out, or say within themselves, Who shall do it for them? These phrases had been of old used by Moses in this sense, Deut. 30 12. For this commandment which I command thee this day is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldst say, Who shall go up for us to heaven, and bring it unto us, that we may see it and do it? Neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it unto us &c. Which words being used by Moses to express the easiness and readiness of the way which the Jews had to know their duty, and to perform it, are here by the Apostle accommodated to express the easiness of the Gospel condition above that of the Mosaical Law. The righteousness which is of faith saith thus, that is, this is the style or language of the Evangelical law, the law of faith v. 8. Say not in thy heart, that is, the Christian hath no need to say, or think within himself, Who shall go up to heaven? that is, that he hath any weighty, impossible condition required of him. This part of the words of Moses, the Apostle, as in a parenthesis, applies to one of the most difficult things on which our salvation depends, viz. Christ's coming down from heaven to earth. This indeed if it were required of us to contribute anything toward it, would be a weighty task for us; but when Christ hath himself done it for us without any contribution of ours▪ this is an evidence, of the easiness of the Christians task. As for the second part of the words in Moses, the Apostle reads them with some change, not 〈 in non-Latin alphabet 〉 , over the sea, as the Septuagint now reads it, but 〈 in non-Latin alphabet 〉 , who shall go down into the abyss? which variety of readings may possibly be reconciled by the various signification, and use of the Hebrew propositions. And accordingly that which is here used by S. Paul, will be found to agree to the paraphrase which we have in the Jerusalem-Targum, in these words, Vtinam esset nobis aliquis Propheta, Jonae similis, qui in profundum maris magni descenderet, Would we had some Prophet, like Jonas, that might descend into the deep of the great sea, and bring it up to us. And this seems to be the ground of S. Paul's application, which here follows, that is, to bring Christ from the dead, that descending of Jonah into the deep (being devoured first, and then vomited up by the whale on dry land) being by Christ himself made the presignification of his death and resurrection. And so this again will be the meaning of the second part of the speech, one style, or language of the Gospel. The resurrection of Christ from the dead, the great ingredient in our Christian religion, and which tends so much to our Justification, c. 4. 25. is that to which we contributed nothing ourselves but was wrought for us by the power of Christ: And as it follows here v. 9. our believing it now it is done, and abundantly testified to us, is the great fundamental act of faith required of us, and that is no very weighty task to be required of us.

[ d] V. 8. The word is nigh thee ] The word 〈 in non-Latin alphabet 〉 nigh is best to be understood by the opposition of it to hidden and far off Deut. 3. 11. Where the Hebrew for hidden is by the Septuagint rendered 〈 in non-Latin alphabet 〉 overweighty and heavy, and in other places 〈 in non-Latin alphabet 〉 impossible. So Gen. 18. 14. (and from thence transcribed Lu. 1. 37.) 〈 in non-Latin alphabet 〉 , no word, or thing, shall be impossible, this word is used in the Original. This is there farther expressed by those proverbial speeches of being in heaven, or ( beyond, or) in the bottom of the sea, and being fetched from thence, all noting some special difficulty, or impossibility, above our knowledge, far off, removed out of our reach; and so the 〈 in non-Latin alphabet 〉 nigh, must be feasible and easy, to be known first, and then to be practiced, in thy mouth, and in thy heart, (the Septuagint adds, 〈 in non-Latin alphabet 〉 , and in thine hands ) that thou mayst do it.

[ e] V. 18. Their sound ] This place is cited out of the Psalmist, Psal. 19. 4 but so as it lies in the Greek translation, not as in the Original; for instead of their voice here, 'tis rendered out of the Hebrew their line, or rule, or direction, for so the word 〈 in non-Latin alphabet 〉 there signifies. The Psalmist there speaks of the heavens v. 1. The heavens declare the glory of God, and the firmament showeth his handy work, and so on, v. 2, 3. and then v. 4. their line is gone out through the land, and their words unto the end of the world, that is, in a poetial style, (wherein the Psalms are written) though the heavens stand in one place, keeping one constant motion, equidistant from the earth, yet the commands and words thereof are heard everywhere that is, their virtue and efficacy are understood and admir • by all. Here the Septuagint seem to have read 〈 in non-Latin alphabet 〉 their voice, for 〈 in non-Latin alphabet 〉 their line, and so render it 〈 in non-Latin alphabet 〉 , nothing different from the meaning of it, as appears by the 〈 in non-Latin alphabet 〉 their words, that immediately follow, for by that 'tis plain that 〈 in non-Latin alphabet 〉 signifies commands, (as it were,) or rule, or direction delivered by them, such as may agree with words, and that is all one with 〈 in non-Latin alphabet 〉 their voice. Others rather think that the Septuagint, respecting the sense and not the word, did thus render it paraphrastically. But Mr. Pocock conceives from the Arabic use of the word, that the very 〈 in non-Latin alphabet 〉 was anciently used by the Hebrews for vociferation. See his Miscellan. p. 48. And S. Paul according to his manner writing to those that used the Greek Bible in their assemblies, recites it as he finds it there, and applies it by accommodation (frequent in these writers) to the Gospel that voice, or doctrine, of heaven, that is, of God himself; and when he saith it was gone out 〈 in non-Latin alphabet 〉 into all the land, that seems (as frequently it doth) to belong to the land of Judea, as the 〈 in non-Latin alphabet 〉 , the bounds or extreme parts of the earth may well be the Gentile world; and this to convince the Jews (and repel their objection, supposed v. 14. and now answered) that the Gospel was amply revealed to the Jews, both within and without Judea, wheresoever they were in the Gentile cities: for being by the Apostles preached not only in Jerusalem, and over all the cities of Jewry, but also in Cesarea, Joppa, Antioch, Ephesus, Corinth, Philippi, Thessalonica, Galatia, Laodicea, and Rome itself, and first to the Jews in every of those places, it must needs, as the influences of the heavens, to which the comparison is here made, be dilated and extended to all other parts, where ever the Jews were dispersed; so that the Apostle may (as he doth) appeal to their own consciences ( but I say, Have they not beard? ) whether they did not believe that the Jews had universally heard of it, and consequently did out of obstinacy reject, and not remain ignorant of it, which was a full answer to their objection of how shall they hear without a preacher? and an account of the reasonableness of the Apostles dealings in forsaking of them that had been thus obdurate. But withal it may denote, that having begun, and so fully performed their duty to them, it is now by consequence to be expected from them, that they should lift up their voices to the Gentile people themselves, and preach the Gospel to them also over all the world.

[ f] V. 20. Asked not after me ] That 〈 in non-Latin alphabet 〉 must here be rendered enquiring of, not after, making God the terminus, or person to whom the address is made, and not the matter of their question, whom they asked, not concerning whom, appeareth 1. by the nature of the word, which literally denotes it: and 2 ^d lie by the use of it in all other places; as Mat. 12. 10. 〈 in non-Latin alphabet 〉 , they asked him, saying, Is it lawful, &c. and ch. 16. 1. 〈 in non-Latin alphabet 〉 , they asked him a sign, and Mar. 11. 29. 〈 in non-Latin alphabet 〉 , I will ask you a question, and 〈 in non-Latin alphabet 〉 being asked, Lu. 17. 20. and Joh. 18. 21. 〈 in non-Latin alphabet 〉 , Why askest thou me? ask them that heard: and also 3 ^d lie, by the Hebrew, which from Isa. 65. 1. is rendered by it, for that is 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 quaesivit, consuluit, as when one consulteth the Oracle, asks counsel of God. Agreeable to which is that of Hesychius, 〈 in non-Latin alphabet 〉 , rendering it by that word which is ordinarily used for consulting the oracle, and from which Apollo, that gave the oracles, is called Pytho. For so the place belonged in that Prophet to those that were delivered out of Antiochus 's hands, at a time when they despaired, and hoped not for such a mercy; and that despairing, or not hoping of theirs, is there expressed by not seeking of God, nor consulting him, nor applying themselves to him at all for that purpose. So Hos. 4. 12. where we read, my people ask counsel of their stocks, the Greek hath 〈 in non-Latin alphabet 〉 , they asked at their images. By this, I conceive, may be discerned the meaning of that phrase, 1 Pet. 3. 21. where Baptism is said to be 〈 in non-Latin alphabet 〉 , which is ordinarily rendered, the answer of a good conscience toward God, and otherwise, a promise, or stipulation, or bargain, because those consisted, saith Theophilus, 〈 in non-Latin alphabet 〉 , of a question, and an agreeable answer, and were wont to be made in this form by way of answer to a question, thus, Spondes? Spondeo, Dabis? Dabo. Dost thou promise? I do promise. Wilt thou give? I will: and so the Catechumenus, Dost thou forsake the devil, &c? I do forsake. 〈 in non-Latin alphabet 〉 , Dost thou believe? I do believe. This interpretation of some learned men depends upon a presumption, that 〈 in non-Latin alphabet 〉 is an answer, not a question; the pretense of which is, because 〈 in non-Latin alphabet 〉 is rendered by the Glossary, promitto, spondeo, and 〈 in non-Latin alphabet 〉 , stipulor, which indeed will reasonably be admitted by a Metonymy, as in Seneca de beneficiis, interrogatio is used for stipulatio; and so it may be appliable here, because he that thus comes to God or any to desire directions or counsel from him, is presumed to promise on his part to perform what shall be required of him. But then still this sponsio is not an answer, but rather a question, the answer being responsio a return to this sponsio, that is, an agreement between parties 〈 in non-Latin alphabet 〉 in Theophilus; whereas 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 is generally the question, and it is not anymore according to analogy, that it should be the answer, then that the Latin inquiro or interrogo should be the answering of a question, which we know is only the asking of it. It may, I suppose, more regularly be rendered, the question, or address, of a good conscience to God, as enquiring signifies, in our present notion, consulting with, seeking to, asking counsel of God, (as in Dorotheus, 〈 in non-Latin alphabet 〉 . I never permitted my own conceit to persuade me, without asking some others counsel; and 〈 in non-Latin alphabet 〉 , be careful to ask others counsel, and not to be directed by your selves ) when the true penitent believer comes to God, as to the oracle, to inquire of him for the whole future life, with a Lord, what wilt thou have me to do? or, Good master, what shall I do to inherit eternal life? applying himself to God for his directions of all his future actions, and that with a sincere, upright conscience, resolving firmly to do what is there required of him; which resolution of universal sincere obedience is that which is there set opposite to the 〈 in non-Latin alphabet 〉 , the washing of the flesh, 〈 in non-Latin alphabet 〉 , the rinsing of sullages with the water, which is but the ceremony that signified that other, and was not to be thought to avail any, but those that performed what was signified by it, anymore then the circumcision of a Jew, without the inward purity. According to this it is, that as Tertullian calls Baptism, sponsio salutis, an undertaking of salvation, that is, of the way laid down by God to it, l. de Bapt. and l. de Resurr. Carnis, Anima non lavatione sed responsione (I suppose again it should be read sponsione ) sancitur, the soul receives its sanction, not by washing, but by undertaking (for that is the meaning of sponsio, and accordingly sponsores and susceptores are all one;) so Cyprian expressly calls it interrogatio Baptismi, Ep. 76, and 80. the asking, or inquiring of Baptism. And this is indeed the peculiar nature of Baptism, the ceremony of the Christians Proselytisme (his initiation and admission into Christ's family) which is (according to the nature of the word 〈 in non-Latin alphabet 〉 ) his coming unto God as a disciple, and accordingly it is 〈 in non-Latin alphabet 〉 , Mat. 28. 19. make disciples baptizing: Baptism is the ceremony of their entrance on discipleship.