only signifies one that explores and examines and puts upon the rack in which notion it cannot be taken here but also a keeper of a common gaol and so it must do here the usage in this verse being proportionable and parallel to that which this man had dealt to his fellow-servant v. 30. which was casting him into prison untill he should pay the debt which argues the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to whom he is delivered to be the keeper of that prison and no more there being no use of the rack or torment in this businesse CHAP. XIX 1. AND it came to passe that when Jesus had finished these sayings he departed from Galilee and came into the coasts of Judea beyond Jordan Paraphrase 1. when all those occasions were over on which he spake those things 2. And great multitudes followed him and he healed them there Paraphrase 2. no lesse in Judea now then before in Galilee 3. The Pharisees also came unto him tempting him and saying Is it lawfull for a man to put away his wife for every cause 4. And he answered and said unto them Have ye not read that he which made them at the beginning made them male and female 5. And said For this cause shall a man leave father and mother and shall cleave to his wife and they twain shall be one flesh Paraphrase 4 5. Ye cannot but remember the strict union and conjunction betwixt man wife which was appointed by God in the creation Gen. 1. 27. where as soon as the man and woman were created We finde this conclusion made by Adam or rather the historian Gen. 2. 24. that the man was to forsake all and cleave to his wife and continue with her as inseparably as with another part of the same flesh see note on Lu. 16. b. 6. Wherefore they are no more twain but one flesh What therefore God hath joyned together let no man put a sunder Paraphrase 6. And therefore thus are they to be thought of as two by God united into one and then sure that which hath been thus instituted by God must not by man be altered it ought still to continue among you as it was first instituted 't is utterly unlawfull unlesse in case of falsenesse to the husbands bed Mat. 5. 32. to put the wife away 7. They say unto him Why did Moses then command to give a writing of divorcement and to put her away Paraphrase 7. To this the Pharisees objected saying What account then is to be given of that precept in the Law wherein Moses appointed the husband in some cases mentioned by him Deut. 24. 1. to give a bill of divorce unto the wife in this manner permitting him to put her away 8. He saith unto them Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not so Paraphrase 8. God in the Mosaical oeconomy knowing you Jews to be so imperswasible and obstinately bent to your own lusts and rages that in case you were obliged to live with hated wives and not permitted divorces it would probably cause in you some greater sin for the preventing hereof allow'd a dispensation in his point tolerated divorces and took so much pity and care of the oppressed hated wife as to provide this kind of releef for her commanding to give a bill of divorce thereby as by an act of manumission to restore her liberty to her with all decently to send her out of the family and in some sort endow her But this you see v. 4 5. was very distant from the appointment of God in the first institution of marriage 9. And I say unto you Whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery and who so marrieth her that is put away doth commit adultery Paraphrase 9. And accordingly I now define that whosoever shall use that liberty so frequent among you to put away his wife for any lesser cause then that of fornication and then thinke it free for him to marry again that man by marrying another whilst his wife is alive from the obligation to whom he is not nor can be freed is consequently guilty of adultery and so likewise he that marrieth her that is divorced taketh another mans wife which is adultery also 10. His disciples say unto him If the case of the man be so with his wife it is not good to marry Paraphrase 10. Hereupon his own disciples began to object that if marriage brought such an inseparable conjunction with it then sure the inconveniencies and hazards of marriage above the advantages and conveniencies of it would be so great that it were more prudent not to marry at all then to be subject to such possible inconveniencies 11. But he said unto them All men cannot receive this saying save they to whom it is given Paraphrase 11. To this objection he gave this answer that all men are not capable of that prudentiall ap horisme that a single life is more profitable and fit for their turn then marriage but those only whom God hath some way more then ordinarily fitted for it by some speciall gift 12. For there are some note a Eunuchs which were so born from their mothers wombe and there are some Eunuchs which were made Eunuchs of men and there be Eunuches which have made themselves Eunuches for the Kingdome of heavens sake He that is able to receive it let him receive it Paraphrase 12. For some live unmarried as being naturally enabled to doe so chastly and without great difficulty some as being by men disabled of which sort there were very many among the heathens ordinarily called Eunuches some out of firmnesse of resolution have gotten that mastery over themselves that they can live chastly in a single life and do so on purpose that they may have fuller vacancy to set themselves apart for the duties of Christianity Now he that finds this agreeable to his condition and can thus conquer and subdue himselfe he may doe accordingly if he please and shall do well and wisely in so doing 13. Then were there brought unto him little children that he should put his hands on them and pray and the Disciples rebuked them Paraphrase 13. that by imposition of hands he would bestow his benediction upon them And his disciples would have chid them away 14. But Jesus said Suffer little children and forbid them not to come unto me for of such is the kingdome of heaven Paraphrase 14. their meeknesse humility and docility are the temper which of all others is most like that which is required of disciples of Christ 15 And he laid his hands on them and departed thence Paraphrase 15. And using that ceremony of imposition of hands frequent among the Jews in all kind of benedictions he bestowed his blessing upon them 16. And behold one came and said unto him Good master what good thing shall I doe that I may
of friendship and peace is ordinarily said In reference to which is that of Aeschines de ementit Legat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salt of the city meaning thereby the publike peace and prosperity and from hence saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt before all other meaets was set before the guests The onely difficulty is from whence this custome sprang or wherein this symbolical nature of salt consists and that is answered by the same Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as salt being compacted of many drops of water every one in it self fluid and unsteady becomes one solid body so they that from distant places conjoyne into a league of friendship meet together both in place and friendly disposition CHAP. X. 1. AND he rose from thence and cometh into the coasts of Judaea by the farther side of Jordan And the people resort unto him again and as he was wont he taught them again Paraphrase 1. departed from Galilee Mat. 19. 1. 2. And the Pharisees came to him and asked him Is it lawfull for a man to put away his wife tempting him Paraphrase 2. Is it lawfull for a man upon a dislike of his wife for other causes besides fornication to put her away This they asked out of an intention to ensnare him knowing his doctrine in this matter Mat. 5. 32. contradicted that liberty which they had by Moses 3. And he answered and said unto them What did Moses command you 4. And they said Moses suffered to write a bill of divorcement and to put her away Paraphrase 4. Moses gave us liberty to do so Deut. 24. 1. 5. And Jesus answered and said unto them For the hardnesse of your hearts he wrote you this precept Paraphrase 5. This law wherein that was permitted by Moses was written to provide by that means against the inflexiblenesse and imperswasiblenesse of the Jewes hearts which if this were forbidden them would be apt to commit some greater villany 6. But from the beginning of the creation God made them male and female 7. For this cause shall a man leave his father and mother and cleave to his wife 8. And they twain shall be one flesh so then they are no more twain but one flesh 9. What therefore God hath joyned together let not man put asunder Paraphrase 6 7 8 9. But the prime law of the creation was quite otherwise making the union between husband and wife a sacred thing that must not be violated by any See note on 2 Pet. 1. 6. 10. And in the house his disciples asked him again of the same matter 11. And he saith unto them Whosoever shall put away his wife and marry another committeth adultery against her Paraphrase 11. by living as an husband with her whom he marries when he is the husband of another and causeth his own wife from whom he thus unreconcileably parteth to commit adultery Mat. 5. 32. that is giveth her great occasion and temptation and danger to do so 12. And if a woman shall note a put away her husband and be married to another she committeth adultery Paraphrase 12. part with her husband do her part in absolving the husband from his band to her and make use of it to marry her selfe again to another 13. And they brought young children to him that he should touch them and his disciples rebuked those that brought them 14. But when Jesus saw it he was much displeased and said unto them Suffer the little children to come unto me and forbid them not for of such is the kingdome of God Paraphrase 14. they are of that temper of innocence and simplicity and being impotent themselves resigne themselves up to be aided and sustained by others that they are of all others the fittest emblemens of those of whom the Christian Church is made up here and heaven hereafter 15. Verily I say unto you Whosoever shall not receive the kingdome of God as a little child he shall not enter therein Paraphrase 15. And he that shall not come to Christianity as a little 〈◊〉 that very humility and self-denyall and resignation and sole dependence on Christ as is observable in one of this 〈◊〉 never be received or entertained by Christ 16. And he took them up in his armes put his hands upon them and blessed them 17. And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I doe that I may inherit everlasting life Paraphrase 17. a young man Mat. 19. 20. a Ruler Lu. 18. 18. 18. And Jesus said unto him Why callest thou me good There is no man good but one that is God Paraphrase 18. The attribute of good belongs truly to none but God Is that thy meaning to acknowledge me such when thou callest me by that title 19. Thou knowest the commandements Doe not commit adultery Doe not kill Doe not steal Doe not bear false witnesse note b Defraud not Honour thy father and mother Paraphrase 19. The sixe commandements of the second table of the decalogue Honour thy father and thy mother Thou shalt not commit adultery c. and in stead of the tenth Thou shalt rest contented with thy own and not seek to encrease thy own condition by the diminution of other mens 20. And he answered and said unto him Master all these have I observed from my youth Paraphrase 20. thus farre I have gone already and have all my time constantly been an observer of all these commands 21. Then Jesus beholding him loved him and said unto him One thing thou lackest Go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the crosse and follow me Paraphrase 21. approved these gracious beginnings in him and accordingly spake friendly and kindly to him to allure and advance him to that degree of contempt of worldly possessions and riches which otherwise would depresse his soul and make him uncapable of true discipleship as the thrones in the parable of the sower that might give him the true advantages of wealth ability of relieving and supporting others and by a readinesse to suffer the utmost in that profession qualifie him for a capacity of discipleship first and then of eternall treasure 22. And he was sad at that saying and went away grieved for he had great possessions 23. And Jesus looked about and saith unto his disciples How note c hardly shall they that have riches enter into the kingdome of God Paraphrase 23. undertake the doctrine of Christ here or be made partakers of his glory in the kingdome of heaven hereafter 24. And the disciples were astonished at his words but Jesus answereth again and saith unto them Children How hard is it for them that trust in riches to enter into the kingdome of God Paraphrase 24. that look upon wealth with the eye of the world as that which can help them to all they want 25.
Christianity Accordingly though it be here applyed to another matter yet in the same notion it is a going lesse or an inferiour degree which in respect of that which is to be expected of the higher proficients in Christianity is a defect or failing a low pitch for any Christian but not such as can absolutely and universally be counted a sin as not being against any precept Contending or going to law for light inconsiderable matters is forbidden by Christ Mat. 5. 40. but not absolutely all contending for the recovering or defending ones own when the matter is of weight or importance Onely they that have gotten a superiority and contempt of the world they will goe higher then that strict precept and rather endure considerable losses then engage themselves in such disquiets of minde and turmoiles as such contentions use to bring with them and to this is to be applyed that which here followes in this place why doe ye not rather suffer injury and defraudation that is it is more Christian and excellent to doe so And in this respect or comparatively to this higher vertue the going to law at all though it be not a sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dimâ—nution a lesse â—egree of Christian perfection and that is all that is meant in this place As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although that be left out in the Kings MS. which reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a diminution for you yet it may be well retained and note that this defect was universall among them See Note on c. 5. a. CHAP. VII 1. NOw concerning the things whereof ye wrote unto me It is good for a man not to touch a woman Paraphrase 1. Now in answer to that particular in your letter which on occasion of the Gnostick doctrine of marriage being from the devill c. seems with some reason to preferre single life before marriage I thus far acknowledge that for them that can live chaste and pure without marrying it is better or more commendable that they doe so 2. Neverthelesse to avoid fornication let every man have his own wife and let every woman have her own husband Paraphrase 2. But for the avoiding of all kindes of uncleannesse or pollution it is generally most safe and fit that men and women should betake themselves to the conjugall state 3. Let the husband render unto the wife note a due benevolence and likewise also the wife unto the husband Paraphrase 3. All acts of conjugal love 4. The wife hath not power of her own body but the husband and likewise also the husband hath not power of his own body but the wife 5. Defraud you not one the other except it be with consent for a time that ye may give your selves to fasting and prayer and come together again that Satan tempt you not note b for your incontinency Paraphrase 5. By mutuall consent for some time particularly that ye may have a vacancy for duties of devotion fasting c. wherein it was usual to abstain from those things which are lawfully enjoyed at other times see note on Mat. 6. h. which being past ye may then take care to prevent those dangers that may attend long abstinencies for want of strength to resist those temptations that Satan may take advantage to present to you or cast in your way 6. But I speak this by note c permission and not of commandment Paraphrase 6. What I thus say v. 2 3 4 5. I say onely by way of counsel what appears to me to be best for men generally speaking all being not able to contain but herein I am farre from laying any precept on any to marry 7. For I would that all men were even as I my self but every man hath his proper gift of God one after this manner and another after that Paraphrase 7. For I would rather desire or advise all men to continue unmarried as I doe but that will not I suppose be best for every one because every one is not fitly qualified with the gift of continence to undertake that more honorable pitch and such a man may have some other speciall excellence whereby to glorifie God 8. I say therefore to the unmarried and widows It is good for them if they abide even as I. Paraphrase 8. It is more worthy their designe and endeavour either to live unmarried or when the wife is dead to abstain from second marriages for which ye have me for your example 9. But if they cannot contain let them marry for it is better to marry then to burn Paraphrase 9. But if they have not that experience of their own strength and ability to abstain and preserve chastity which may encourage them to this let them marry in God's name It is infinitely better to doe so and preserve conjugall chastity then by rejecting the use of that remedy to be enflamed with burning vehement desires perhaps to break out into unnaturall practices see Rom. 1. 27. Jude 11. 10. And unto the married I command yet not I but the Lord Let not the wife depart from her husband Paraphrase 10. But to them that are married 't is not my caution or commandement but Christ's that the woman be not separated from her husband 11. But and if she depart let her remain unmarried or be reconciled to her husband and let not the husband put away his wife Paraphrase 11. Or if upon just cause that is in case of fornication she be put away from her husband let her either remain single or use means to gain the pardon and affection of her husband again and for the husband let not him in any case but that wherein Christ allowes it the case of fornication put away his wife 12. But to the rest speak I not the Lord If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away Paraphrase 12. But in answer to the other parts of your letter ver 1 6 8 10. or For other 13. And the woman which hath an husband that believeth not and if he be pleased to dwell with her let her not leave him Paraphrase 13. And so in like manner for the Christian wife that is married to an Infidel if he be willing to live with her let her by no means separate from him 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband note d else were your children unclean but now are they holy Paraphrase 14. And beside the prohibition of Christ which obliges to this other advantages there are worth considering For it sometimes hath come to passe and there is great reason to hope it that the heathen husband may be converted by the Christian wife living with him and so the wife by the husband and this one
〈◊〉 †If therefore ye have secular judicatures see v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * those that are set at â—ought in the Church set those in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Is there so never a wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a defect †that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Why are ye not rather defraâ—ded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †men of â—â—ordinate lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * contumelious persons see note on c. 5. k. †the violent see note on c. 5. h. * ye have been washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †cleaveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * they two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †cleaveth v. 16. * among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 fâ—r fornications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the 〈◊〉 which is due †by compast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * be at leasure for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by reason of your not being able to 〈◊〉 †by way of adviâ—e not by way of 〈◊〉 * have not power over themselves see note b. †to be on sire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be separated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * be separated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †For the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things I give mine own judgment not any precept of Christ's 'T is certain and by the precept of Christ which commands not to put away a wife but for cause of fornication to be resolved necessary that if any Christian husband have an heathen wife and she have a mind to live with him he should not put her away unbelief being no sufficient cause of divorce * hath been sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hath been sanctified * inslaved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †O husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †use means to become * take no care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †but yet also i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For thâ— servant which is called in the Lord O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Are ye bought 〈◊〉 redeemd †be not ye made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I think this then to be good because of the necessity approaching to wit good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Mat. 7. d. * woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †free from a Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that the time is now short or â—o henceforth short that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †they that have none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * those that doe not weep see note on Rom. 12. b. †those that rejoice not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * those that possesse not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †those that use it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to be without care or solititude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and is distracted †the unmarried woman and the virgin takes care for * lay a snare in your way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that you may decently waite * be above age and that this must be let him do that which he lâ—kes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's MS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hath stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * determined this to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †so that both he that marries doth well â—e that marries not doth better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to or for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or wiâ—h the custome or common usage of the idol untill this time for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or neither if we eat not doe we 〈◊〉 great matter nor if we eat do we come short for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * confirm'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or Thy brother therefore for whom Christ died growing sick through thy knowledg is destroyed for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * scandalize my brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ro. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * My apologie to the◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to carry about a sister woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or hâ—ve I onely and Barnabas 〈◊〉 power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †according to man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or in hope of partaking for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * eat of that which is holy or feed by the â—emple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †yet have I not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †voluntary * I have been intrusted with a stewardship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †What then is reward to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * use not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * obedient to the law of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †copartner of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is a combatant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †observes a strict abstinence * fading †unfading * as not at uncertainties I so cuffe as not beating †I strike my body and get it under me leâ—t having been a herald to others my self should become a reprobaâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 od 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * â— 1. p. 266. Or. 1. p. 19. par in Eth. l. 2. c. 2. Var. Hist l. 11. c. 3. in Joâ— c. 31. 1 * Bibl Paâ— Gr. to 1. p. 1035. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 321. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Hermot p. 219. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But I would not have you ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that our fathers were 〈◊〉
19. 14. that is betwixt nine and twelve of the clock he was condemn'd by Pilate and soon hurried away by the souldiers and fasten'd to the Crosse 26. And the note b superscription of his accusation was written over the King of the Jewes Paraphrase 26. And according to the Roman custome his Indictment or charge for which he was put to death was written and fixt over his head 27. And with him they crucified two theeves one on his right hand and the other on his left 28. And the scripture was fulfilled which saith And he was numbred with the transgressors Paraphrase 28. And by this meanes that prophecy Isa 53. 12. 29. And they that passed by railed on him wagging their heads and saying Ah thou that destroyest the Temple and buildest it in three daies Paraphrase 29. using an expression of detestation said 30. Save thy self and come downe from the crosse 31. Likewise also the chief priests mocking said among themselves with the Scribes He saved others himself he cannot save Paraphrase 31. Rulers of the Sanhedrim mocking him said among themselves He undertook to be a saviour of others and did many miraculous cures on others but 32. Let Christ the King of Israel descend now from the crosse that we may see and believe and they that were crucified with him reviled him Paraphrase 32. one of them 33. And when the sixt hour was come there was darknesse over the whole land untill the ninth hour Paraphrase 33. And when the trumper that founded twelve at noon had gone 34. And at the ninth hour Jesus cryed with a loud voyce saying Eloi Eloi lama sabacthani which is being interpreted My God my God why hast thou forsaken me 35. And some of them that stood by when they heard it said behold he calleth for Elias 36. And one ran and filled a spunge full of vinegar and put it on a reed and gave him to drink saying Let alone let us see whether Elias will come to take him downe 37. And Jesus cryed with a loud voice and gave up the ghost Paraphrase 37. aloud saying Father into thy hands I commend my spirit and so 38. And the veile of the Temple was rent in twaine from the top to the bottome Paraphrase 38. See Mat. 27. 51. 39. And when the Centurion which stood over against him saw he so cryed out and gave up the ghost he said Truely this man was the son of God Paraphrase 39. the commander of the band of souldiers and other of the souldiers Mat. 27. 54. 40. There were also women looking on afarre off among whom was Mary Magdalen and Mary the mother of note c James the lesse and of Joses and Salome 41. Who also when he was in Galilee followed him and ministred unto him and many other women which came up to Jerusalem 42. And now when the even was come because it was the preparation that is the day before the sabhath Paraphrase 42. eve of the feast of unleavened bread the first day o◠which was the sabbath or saturday that year of Christ's passion 43. Joseph of Arimathea an honourable note d counseller which also waited for the kingdome of God came and went in boldly unto Pilate and craved the body of Jesus Paraphrase 43. one of the Sanhedrim Lu. 23. 50. or els a Decurion or Counsellour in the Province 44. And Pilate marvelled if he were already dead and calling unto him the Centurion he asked him whether he had been any while dead Paraphrase 44. did not know doubted whether 45. And when he knew it of the Centurion he gave the body to Joseph 46. And he bought fine linen and took him down and wrapped him in the linen and laid him in a sepulchre which was hewn out of a rock and rolled a stone unto the doore of the sepulchre 47. And Mary Magdalen and Mary the mother of Joses beheld where he was laid Annotations on Chap. XV. V. 17. Clothed him with purple Many particulars mention'd in their dealing with Christ were not from the Jewish but the Roman customes Some were mention'd in the Note on Mat. 27. 15. d. and such was here the putting the purple or scarlet robe upon him which the text here saith was done by the souldiers and Luke by Herods servants or else the Roman guards Lu. 23. 11. And so saith Lazaerus Bayfius this purple or scarlet gown or robe was the Roman fashion call'd toga picta and accordingly by S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 23. 11. and was by way of scoffe brought to Christ by the souldiers as if it had been sent by the Senate and people of Rome to him which as the Jewes said pretended to be their King See farther Lu. 23. b. V. 26. Superscription of c. That it was the Romans custome to write the crime for which any man suffered death in a table and carry it before him to execution appears by Eusebius Eccl. hist l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where of Attalus the Christian Martyr it is said that he was led about the amphitheatre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. with a table carried before him in which was written in Latine This is Attalus the Christian So in Suetonius Domit. c. 10. Detractum in arenam canibus objecit cum hoc titulo Impiè locutus c. He brought him out and cast him to the dogs with this title or inscription He spake impiously This elsewhere he calleth elogium a way of publishing the fault in Calig and so Tertullian in his Apologie c. 11. And as of other kinds of death so particularly of those that are crucified This is mention'd by Dio of a servant that he was carried to the crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a writing or words declaring the cause of his being put to death From these records of the Romans appears the propriety of all these expressions in the severall Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the superscription of the cause or of his crime here in Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charge or cause written over his head Mat 27. 37. and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscription Lu. 23. 38. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine word Titulus title Joh. 19. 19. all to the same purpose noting this Roman custome observed in the dealing with him more Romano after the manner of the Romans V. 40. James the lesse That the Positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for the Comparative the lesse or the younger doth not appear by any circumstance of this text or Analogie of other places And there were three James's so known two Apostles the third the brother of the Lord that this title of the lesse in the Comparative could be no character of the third of these to distinguish him from the other two That which is most probable is that being a kind of cognomen here it is an Abbreviate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little in stature the
me alone But although ye forsake me my Father will not he will continue close to me and acknowledge me even in death it self yea and raise me up from death 33. These things I have spoken unto you that in me ye might have peace In the world ye shall have tribulation but be of good cheer I have overcome the world Paraphrase 33 This I have foretold you that you may depend on me for all kind of prosperity and by consideration of my conquest over all that is formidable in the world take courage and hold out against all the terrors and threats of the world and the sufferings in it Annotations on Chap. XVI V. 7. Comforter What is meant by the word Paraclete here attributed to the Holy Ghost hath been mention'd Note on c. 14. 16. and will more fully be discernible by this place For of the Paraclete taken in the notion of an advocate or actor this is the office to convince the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accuser or as it is Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie the cause against all gain sayers to convince them or to convince others that they have complain'd or acted unjustly So that all that here follows must in any reason so be interpreted as shall agree with the customes of pleading causes among the Jewes Now there were 3 sorts of causes or actions among the Jewes 1. publick judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is concerning criminall matters and those consisted in the condemnation and punishing of offenders against God false prophets c. 2 dly in the defending of the just or upright against all oppression or invasion or false testimony and that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning justice or equity or righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 3 d in pleading against any for trespasse against his neighbour as in robbery c. and urging the law of Retaliation to suffer as he hath done and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgment In every one of these was the Holy Ghost at his coming to be the advocate for Christ against the world who had rejected and crucified him One action he should put in against the world of the first kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning that question whether Christ were guilty of being a false prophet or they of not believing a true prophet the Messias of the world and should demonstrate or prove them guilty of a great crime viz. of not believing the Messias and that should be managed thus There are rules set down Deut. 18. 22. to discern and distinguish a false prophet from a true and particularly to discern the Christ or Messias v. 18. viz. if undertaking to be the Messias and to prove that by foretelling things which were not in the power of the devil to work or to foretell all the things which he foretold came to passe Now one of the things foretold by Christ was that the Spirit or Paraclete should come Which being fulfilled by his coming and his coming from God and not from the devil but destructive to his kingdome this would be a convincing argument that he was a true prophet and so the Messias which he affirmed himself to be and so that they were guilty of a great sinne in not believing on him of a greater in crucifying him and therefore that they ought to expect that punishment of excision Deut. 18. 19. which after within a while did accordingly befall that nation A second action which the Holy Ghost did put in for Christ against the world was to vindicate his innocence though he had suffered among them as a malefactor and his way of managing that was by giving them assurance and convincing them that he which was thus condemned and crucified by them was by God taken up into heaven as a clear testimony of his innocence to partake of his own glory there The third action was that of judgment or of punishing injurious persons by way of Retaliation against Satan the cause and author of the death of Christ who put it into Judas's heart and the chief Priests and Pharisees the former to deliver up the latter to put him to death And by the coming of the Holy Ghost and preaching of the word thorough the world and so the spreading of Christianity among the Gentiles which was an effect of this coming and office of the Holy Ghost this work of Retaliation was wrought most discernibly on Satan or the Prince of this world he put Christ to death and he himself is slain as it were his kingdome destroyed his idols Oracles abominable sins whereby he reigned every where among the Gentiles in the heathen world were remarkeably destroyed by this coming of the Holy Ghost and so the world and the Prince thereof judged sentenced and condemned judicio talionis to suffer from Christ as he had dealt with him and that was the convincing the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgment This seems to be the meaning of this very difficult place to the understanding of which I acknowledge to have received light from the learned Hugo Grotius in his Annotations on the Gospels and from Val. Schindler in his Pentaglott in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1521. C. V. 23. In that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day here may possibly be mistaken by assigning too restrained a sense to it For if it be applied to that part only of the precedent verse But I will see you again which notes the space immediately following his Resurrection see c. 14. 19. and antecedent to his Ascension it will not then be proper to affirm of that space that they should ask him nothing for it is evident that at that time of seeing him they asked him many things see Act. 1. 6. But as this Resurrection of Christ was attended with his Ascension to heaven and sending the Paraclete so it is most exactly true which here follows In that day ye shall ask me nothing that is shall have no need of asking more questions The Paraclete shall teach you all things That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which is rendred asking and not that other notion of asking for praying in the following words may appear first by v. 19. where they being dubious and uncertain what he meant by yet a little while and ye shall not see me c. it is said Jesus knew that they would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ask him that is ask him the meaning of that speech and to that he here referres in the same word In that day when that course shall be taken for the instructing you so perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall ask me nothing 2dly By the changing of the word in the other part of this verse where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever ye shall ask or begge of the
v. 23. that Cereris arcanum the secret of Ceres in Horace secreta Ceres in Seneca Hercul Fur. and Cadmaeis orgia condita cistis in Oeâ—eus he concludes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollution inversion of nature confusion of marriages adultery and shamelesse uncleanenesse v. 26. and concludes that the worship of namelesse idols or idols not to be named is the beginning and cause and end of all evil v. 27. So Jer. 44. 19. when they that dwelt in Aegypt justifie themselves to Jeremy that they did no harm in their sacrifices to the Queen of heaven because they did it not secretly without the privity of their husbands 't is clear that there were such night sacrifices used by women and suspected and disliked by their husbands Thus 1 Kin. 14. 24. after the mention of idols and groves it followes that there were Sodomites in the land doing according to the abomination of the heathens which the Lord had cast out before the children of Israel which withall notes the particularity of the sinne of the Amorites and other nations for which they were rooted out set down more fully Lev. 18. 24 25 27 28. and an expresse threat from heaven v. 29. that Whosoever shall commit any of these abominations shall be cut off from among their people To which purpose no doubt it was that the signe of God's covenant with his people was that of Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe of the excision of pleasures saith Philo noting the casting off that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluity of naughtinesse which had been practised among those nations and the same is more then intimated in our Baptisme the outward part of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing away the filth of the flesh and signifies the forsaking of all the sinfull lusts thereof So 1 Kin. 15. 12. the Idols and the Sodomites are mention'd together and 2 Kin. 23. 7. the houses of the Sodomites are cast down Where there is also mention of the groves for those dark purposes by which under the name of Ashâ—eroth Astarte seems to be designed So when the Babylonians made Succoth Benoth that signifies the tents of Venus in which the Virgins were solemnly prostituted to the honor of that false Goddesse under the title of Mylitta and so the prostitution of their daughters for the honour of their Gods which is mentioned not onely by Herodotus l. 1. and Serabo l. 16 but in the Epistle of Jeremie ver 43. where as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apertura hath an unclean notation in it so the cords there mention'd are the signes of their foule vowes and obligation to pay their sacrifices before they went So Isa 57. 5. You that inflame your selves with Idols under every green tree noting that prostitution of men and women in the groves about their Idol-Temples in honour of their false gods So 1 Mac. 5. 43. the Temple that was at Carnaim is express'd 2 Mac. 12. 26. to be the Temple of Venus for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being with the addition but of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athara or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expression of and title for Venus And 2 Mac. 6. 4. when the Heathens profaned the Temple of God and transformed it into the Gentile worships the first things that is mention'd is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxury and unclean night-meetings so the Scholiast on Theocritus explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. committing all filthinesse in the precincts of the Temple And so there is more then a trope or figure in it that Idolatry in the scriptures of the old Testament is so oft expressed by fornication having so much of the reality of that vice in it Philo calling the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual inordinate pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols the heathen idols generally leading into those heathen sinnes also Thus in the Sibylline Oracles speaking of the Romane lustrations l. 3. p. 231. we find all the unnatural villanies mention'd the same that Rom. 1. 26 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And therefore in those Oracles p. 264. speaking of the Christians giving over Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. naming all the nations of the heathen world that were guilty of it and p. 279. exhorting against Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avoid unlawfull worships and serve the living God keep from adultery and unnaturall mixtures and l. 4. p. 287. the true piety is set in opposition as to the Idol-worship so to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all unlawfull and abominable lust and p. 216. the heathens title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolaters that use stollen venery and so p. 296. and 315. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to the same purpose concerning the Romanes practice And infinitely more in other Authors of the Eleusinia sacra Cybele's mysteries Venus's and Flora's feasts among the Graecians By this may appear the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolater and Idolatry in this place for all those foule sinnes so practised by the worshippers of false Gods and from them taken up and improved by the Gnosticks So Col. 3. 5. fornication uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill concupiscence and inordinate desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Idolatry where Saint Cyprian Ep. 51. will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre to all the foregoing sins for which the wrath of God comes c. So Eph. 5. 5. Every fornicator and unclean person and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate luster who is an idolater To this may be referr'd that of Maimonides More Neboch l. 3. c. 37. speaking of the unnaturall sins of the Gentiles and instancing in one of them Propter hoc saith he prohibitae sunt commixtiones scilicet insitio arboris in aliam speciem ut elongemur à causis Idololatriae fornicationum making Fornication in that notion of sins against nature to be all one with Idolatry or that which Idolaters freely practised This may be also the notation of Idolaters when the Apostle saith 1 Cor. 10. 6. Be not ye idolaters as were some of them as it is written they sate down to eat and drinke and rose to play for the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there rendred to plaâ— may referre in that place to those sins of uncleannesse see Note on that place But no question this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable nefarious idolatries 1 Pet. 4. 3. as appeares by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just before that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Lord Jesus Christ 21. Submitting your selves one to another in the fear of God Paraphrase 21. Yielding obedience to those to whom 't is due in subordination to God obeying their lawfull commands upon God's command to honour them but yet not doing any thing in obedience to them which is forbidden by that superior Law of God 22. Wives submit your selves unto your own husbands as unto the Lord. Paraphrase 22. All wives must be subject to their husbands by virtue of the Christian law which in this and other things doth no way disannul but rather confirm God's first institution 23. For the husband is the head of the wife even as Christ is of the Church and he is the Saviour of the body Paraphrase 23. And the same obligation that lies on the Church to obey Christ viz. because he is the head of it lyes on the wife to obey the husband who is the head of the wife 1 Cor. 11. 13. by the law of creaâ—ion which is in force among all nations and as Christ did for his Church so it is the office of the husband as of the head to take care for and secure and defend the body which belongs to it that is to doe all that he can for the good of the wife 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing Paraphrase 24. And this subjection of the wife to the husband is not restrained to some sorts of things but extended unlimitedly to all where there is not a prohibition of some superiour law see v. 21. as the Church is to be regulated by Christ and those whom he hath placed over it in all things 25. Husbands love your wives even as Christ also loved the Church and gave himself for it Paraphrase 25. And by the same rule of analogie with Christ the husbands are obliged to expresse that care of their wives that love to their good as Christ had to the good of his Church which is his wife for whom he laid down his life 26. That he might sanctifie and cleanse it with the washing of water by the word Paraphrase 26. That he might purifie it from all sin to that end appointed baptisme therein obliging us to forsake the devil c. and covenanting to give us grace to doe so and to that adding his word the whole doctrine commands promises of the Gospel as a powerfull means to oblige and enable us to doe so or baptizing us in the name of the Father and the Sonne and the holy Ghost Theophylact. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Paraphrase 27. And all this that as a wife he may set it out in beauty and comelinesse as a garment come new out of the fuller's hand purged from spots stretched from wrinkles the former newly contracted the latter by long time of custome and habit the former more easy the latter hard to be removed and so not having any of the base pollutions before mentioned v. 5. but that it may be perfectly clean without ever a blemish in it 28. So ought men to love theirwives as their own bodies he that loveth his wife loveth himself Paraphrase 28. And this love of the husband to the wife must be as to a part of himself for so Eve was taken out of Adam 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church Paraphrase 29. And not to love a man's self and every part of that is unnatural and therefore every sensible man will love his wife as part of himself endevour her good as Christ doth the Churches with all the zeal imaginable 30. For we are note h members of his body of his flesh and of his bones Paraphrase 30. For he is the head of the Church and we are members of him 31. For this cause shall a man leave his father and mother and shall be joyned unto his wife and they two shall be one flesh Paraphrase 31. And this is the reason of that precept in the first creation that a man shall at marriage put off all other neerest relations so farre as to preferre this newly contracted relation before them all of two to make up one common person Gen. 2. 24. 32. This is a great mysterie but I speak concerning Christ and the Church Paraphrase 32. This place of Genesis is spoken literally of marriage but it hath also a divine secret mystical sense in it to denote first the forming of the Church after the manner of Eve out of Adams side Adam was alone God casts him into a dead sleep then takes a bone out of his side and makes a woman meet for him and she is the mother of all living So Christ being the second Adam and alone also he is cast into a dead sleep on the Cross and then out of his side the Church is formed and she becomes his spouse and so the mother of all living in the spirituall sense See Prosper de praediction l. 1. c. 1. Secondly the conjunction consequent to this marriage between Christ and his Church who are literally one flesh by Christ's assuming our nature upon him and mystically one body by the strict union which he hath made both by infusing his graces as the head to the members and obliging us to continue in him as members in union with and subjection to the head And so the Jewes themselves say of the taking Eve out of Adam's side that it was to signifie the marriage of the most highest God blessed forever who left his father in heaven saith Chrysostome to cleave to this wife this spouse of his the Church 33. Neverthelesse let every one of you in particular so love his wife even as himself and the wife see that she reverence her husband Paraphrase 33. The short is that by the law of our creation confirm'd and not disannulled by Christ and exemplified to us in his dealings with his spouse the Church every Christian husband is bound to account of his wife as of a great part of himself and accordingly to love and care for her and she back again as to the head behave her self reverently toward the husband Annotations on Chap. V. V. Offering The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is ordinarily observable see Heb. 10. where in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice and offering v. 5. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt-offering and sacrifice for sinne v. 6. where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is certainly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodies of beasts wholly burnt upon the altar of which therefore no part came to the Priest Heb. 13. 11. so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblation is the 〈◊〉 〈◊〉
it shall be for meat And c. 2. 22. God took out one of Adam's ribs and made it a woman And Adam said This is now bone of my bone and flesh of my flesh Therefore shall a man leave his father and his mother and cleave unto his wife and they shall be one flesh That by this rule of the Creation the Christian doctrine of the duties of husbands and wives is regulated appears Ma 19. 4. where to that question about Divorces Christ answers Have ye not read that he which made them at the beginning made them male and female and said For this cause shall a man leave father and mother c. What therefore God hath joined together let no man put asunder And so Mar. 10. 6. So 1 Cor. 6. 16. What know you not making this a special piece of knowledge that he which is joined to an harlot is one body with the harlot for they two saith he shall be one flesh And Ephes 5. 31. having said For this cause shall a man leave his father and mother and shall be joined to his wife and they two shall be one flesh he adds v. 32. This is a great mysterie collecting mysteriously or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge that is by the skill of interpreting mysteries of Scriptures all the conjugal love and union as between husband and wife so between Christ and his Church from that one passage in the Creation So 1 Cor. 11. 8 to prove that the wife is to be covered as a token of her subjection to her husband he saith For the man is not of the woman but the woman of the man neither was the man created for the woman but the woman for the man All which are but conclusions drawn by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical explication from those passages in the creation of man and woman And so it may be very fitly affirmed here of the several parts of the husbands duty to the wife they are all evidently conclusible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge or by explication of the hidden sense from the words in the Creation First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohabiting contrary to the infusions of the Hereticks falsly called Gnosticks is the interpretation of the first part of Gods blessing Gen. 1. 28. in these words Be fruitfull and multiply and again of their two being one flesh And this Plato himself appears to have learned from the storie of the Creation writing in Convivio and his Dialogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that antiently male and female were put together in one body and were after by Jupiter cut asunder concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of us is the share of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ut asunder like the sole-fishes made two of one and this is the reason saith he that every one seeks out and desires a wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one the other part of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to reunite the divided parts to make one of two and so to cure the dismembred nature To which fable S. Chrysostome referres when he saith of man and woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are as two halves cut asunder Secondly The womans being taken out of the mans side doth not only with the Jewes in theirs but with Christ and his Apostles in their Christian Cabala signifie that the woman is dependent of the man unable to subsist without him from whence it follows here that he must provide for her honour or maintenance as being the weaker vessel see Noted Thirdly The womans being joined with the man in the dominion over the creatures Gods having given the fruit of the earth for food to them both in common or equally Gen. 1. 28 29. is a direct foundation of what is here added that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coheirs of the gift of life as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life signifies the necessaries of life of which therefore the wife is in all reason to partake with him or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for life it self then it belongs to the Creation male and female created he them which is again a mystical proof or argument of conviction that they that partake of life equally should also partake of the necessaries of life To which we shall not need to adde a third acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life for eternal or everlasting life which seems not to be looked on here See Note e. Ib. Honour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies maintenance so 1 Tim. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour that is maintain relieve the widows and so when the ruling elder is said to be worthy of double honour 1 Tim. 5. 17. that denotes such a proportion of maintenance above others as was wont to belong to the elder brother in the family So Act. 28. 10. of the Barbarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they honoured us with many honours that is made us many entertainments when we were there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when we went away they brought us in all things for our use So in Cicero Medico honos debetur honour is due to a Physitian that is a reward or see And so Aristotle Rhet. l. 1. c. 5. among the parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts honorarie donatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a gift is the giving a possession and a signe of honour So Num. 22. 37. Am not I able to honour thee that is to give thee mercedem a reward saith S. Hierome for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both honour and reward and also the necessaries or provisions in an army opes pecudes supellectilem omnem wealth cattel all kind of provision saith Schindler Jud. 18. 21. And so as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to despise and to take no care of so to take care of to provide for any is expressed by honouring So Mat. 15. 6. and shall not honour his father c. that is shall afford him no maintenance or relief see 1 Tim. 5. d. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afford supplies or maintenance to the wife as being the weaker vessel taken out of and depending on him for the necessities of life Ib. Grace of life The several notions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace in the Sacred dialect have been often taken notice of See Note on Luk. 1 k. Act. 2. f. Heb. 13. d. Act. 18. â— All of them springing from that primarie notion of it for charity and liberality Thus is the word used 1 Cor. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your charity or liberality to the poor Christians So Ecclus 17. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the charity of a man and c. 20. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charities of fools for so it follows v. 14. The gift of a fool
affirm that these wordsare certainly supposititious But for the Catholicks that maintain the doctrine asserted by the first great general Councils against the hereticks of the Church they had no such need of inserting and forging these words their cause might be otherwise maintained if these words were expunged and put out of the Canon first by the form of Baptism Mat. 28. 19. instituted by Christ which first clears the distinction of the Father the Son and holy Ghost as fully as this and secondly by making them the object of our faith supposeth each to be God as well as any the holy Ghost and the Son as well as the Father which being supposed the Unity may from thence be collected also by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all nothing the one form of Christian Baptisme In the name of the Father and the Son and the holy Ghost to be the entring of us into the faith and name of the one God Secondly by the expresse words of Christ I and my Father are one John 10. 30. which affirming the unity of the Father and the Son leaves no place to doubt of the like unity of the holy Ghost also Thirdly by the Apostles swearing by Christ and which is all one calling to witnesse the holy Ghost Rom. 9. 1. which is an act of Divine worship appropriated to God by whom onely we are to swear Fourthly by the Apostle's praying to our Lord Jesus Christ for his grace to the holy Ghost for his communication or liberal effusion of his gifts as well as to God the Father for his love which is become the solemn form of Apostolical benediction at the end of the Epistles Fifthly as far as concerns the holy Ghost by Act. 5. where deceiving or robbing the holy Ghost v. 3. is lying to God v. 4. and 1 Cor. 12. 11. where the Spirit as a person is said to work and to divide to every one according as he will Lastly as far as concerns Christ who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians by the frequent Doxologies or forms of giving glory to Christ in the very same style as the Jews from whom those forms are taken customarily and solemnly made use of to acknowledge the God of Israel to be the eternal God see Note on Rom. 9. c. By all which much more it appears how impertinent and unnecessary it was for the Orthodox to feign and forge these words and withal how easie for their enemies to have disproved them and detected their forgery if they had attempted it and how much more temptation there was on the hereticks side to free themselves from the importunity of this place by rasing that out of their Bibles which could not otherwise be perswaded to comply with their pretensions And accordingly as in S. Cyprian who wrote before Arius was born and consequently before the time in which there could be any motive to have made this insertion the words are distinctly found l. De Unit. Eccles Dicit dominus Ego Pater unum sumus iterum de Patre Filie Spiritu sancto scriptum est Et hi tres unum sunt The Lord saith I and my Father are one and again of the Father Son and holy Ghost it is written And these three are one And in like manner Tertullian Contra Praxeam Quitres unum sunt which three are one So it is confessed of S. Hierome that he asserted the truth of our reading from the Greak Copies which he had and defended it against all publickly complaining and contesting it that in those Copies where it was wanting it was omitted or rased out by the fraud of hereticks and so S. Ambrose saith that the hereticks did erade that place And this was so farre from yielding matter of recrimination against the Orthodox in those daies that some learned men who have expressed their opinion that the addition of these words is supposititious have laid that to the Arians charge also who say they from thence desired to conclude that the Father Son and Spirit are one only by consent in this testimony as the water and blood and spirit are said to be But with how little reason this is suspected appears already by what hath before been said and needs no farther answer or refuting It were here easie to deduce the doctrine of this verse as it is most largely set down from the tradition of the Church through all times I shall only affix some few testimonies before the time of the first Council of Nice since which there can be no place of dispute In the first Age that of Clemens Romanus is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God lives and the Lord Jesus Christ and the holy Ghost A testimony produced out of him by S. Basil the Great c. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Doxologie as one especial Apostolical tradition and reckoning up the antients from whom it was derived he urgeth this saying of Clemens for the use of it In the second Century we have Justine Martyr Apol. 2. pro Christianis who having mentioned the Father of righteousness he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him and the Son coming from him and the prophetick Spirit we worship and adore A tract also there is cited by Leontius Hierosol and by Euthymius owned as Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the holy and coessential Trinity which if genuine will clear the whole matter for there we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of all who is known in Father Son and holy Ghost and of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three partake of one and the same essence have one and the same divinity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three persons asserted and cited from S. Paul 2 Cor. 13. 13. and from Christ Mat. 28. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unity in Trinity and Trinity in Unity So again the Author of the Questions and Answers ad Orthodoxos under Justin's name resp ad Quaest 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one God in the coexistence of three divine subsistences differing from one another not in essence but in the manner of existence So Athenagor as in his Ambassie for the Christians who were by the heathens looked on as Atheists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who would not wonder to hear them called Atheists who acknowledge God the Father God the Son and God the holy Ghost and demonstrate their power in the Union and their distinction in the order So Clemens Alexand. in the conclusion of his Paedagogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the only Father and Son-with the holy Ghost one in all things c. So in the third Centurie Origen is by S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckoned among the assertors of this Tradition l. 6. Comm. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the Trinity
ordinarily bring destructions upon provoking people that have filled up the measure of their iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infectious diseases famines and warres and that these in a very remarkable manner fell upon the Roman Empire about these times appears as by all histories Ecclesiastical and prophane so especially by S. Austin in his first books De civ Dei written on purpose to defend Christian religion from that charge which was laid upon it that it brought down all judgments upon the Empire Which being false as it was urged by the Heathens to the prejudice of Christianity viz. that the Judgments came for that sin of permitting Christianity in the Empire and contempt of their Idol-worships so was it most true that for the Heathens standing out and persecuting the Christian faith most heavy wasting judgments were come upon them Of the three first Vials it may be yet further noted that they may have a peculiar aspect on the plagues of Aegypt the first that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil and grievous boil that is infectious and very painfull will be answerable to the boil breaking out upon man and beast through all the land Exod. 9. 9. and signifie some infectious disease plague and pestilente which we know breaks out in boils So likewise the second and the third the sea becoming as blood ver 3. and the rivers and fountains becoming as blood ver 4. are answerable to Moses's stretching out his hand and smiting upon the waters of Aegypt their streams and their rivers and their ponds and all their pools or collections of water upon which they became blood Exod. 7. 19 20. Now for these three the histories of those times are very remarkable viz. for the great pestilences and horrible effusions of blood That which Herodian tells us of Commodus's reign will sufficiently qualifie that for the time of the pouring out of these three vials At that time saith he l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great pestilence reigned over all Italy but especially in the city of Rome and Dio tells us that there died above two thousand a day in the city and a vast number both of beasts and men perished thereby And so this may be commodiously the pouring out the vial upon the earth belonging not only to the city of Rome but to all Italy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land was wont to signifie not only Jerusalem but all Judaea Hereupon the Emperor was perswaded to remove to Laurentum so call'd from the grove of bay-trees there the smell whereof the Physicians thought usefull against the plague And in like manner they prescribed sweet unguents and odours to anoint their ears and noses to keep out or overcome the pestilential vapour But neverthelesse saith he the disease daily increased and swept away a multitude of men and beasts As for the blood that was then spilt the same Author gives us a large story Cleander saith he a servant of the Emperours bought out of Phrygia and grown up with him from his youth and advanced to greatest offices in court and army aspired to the Empire To that purpose bought up a vast quantity of corn which caused a great famine also at Rome thinking thereby in time of need to oblige the citizens and souldiers and to gain them all to his party But the event was contrary for the famine raging and the cause of it being visible all the citizens run out of the city to the Emperour requiring this Encloser to be put to death Cleander by his power keeping them from the Emperour whose voluptuousness made this easie for him to doe sends out the Emperour's forces armed and hors'd against them which made an huge slaughter among them and in driving them into the city gates by their horses and swords saith he meeting with foot-men unarm'd they kill'd a great part of the people Which when they that were in the city understood they got to the top of the houses and with stones and tiles threw at the souldiers and by this means put them to flight and in the pursuit beating them off from their horses killed great multitudes of them and this continued very cruelly for some time And the appeasing of this cost a great deal more blood the Emperour causing Cleander to be put to death and his sons after him and then a great many more saith he not daring to confide in any body To which that author immediately adds the many prodigies which followed at that time and the burning down of the Temple of Peace which beside that it was the treasury of a great part of the wealth of the city and was accompanied with the burning of a great deal more of the buildings of the city and among them of the Temple of Vestâ— the fire continuing for many daies till rain from heaven put it out which made them impute the whole matter to the anger of the gods beâ—ides all this I say it was by all then look'd on as a presage of great warres which saith he accordingly followed And so in this one passage of story in that Author we have the interpretation of these three vials As great a plague as ever hath been read of to be sutable to the first and a great deal of killing both in the sedition and by the cruelty of the Emperour and by the fire and by the warres that followed wherein the whole region and not only the city of Rome was concerned answerable to the two latter the sea that is the multitude of the city and the rivers and springs of waters the other provinces and cities become blood But beside these under Commodus there was store of the like judgments in the following Emperours times untill Constantine A very great Pestilence under Gallus another under Gallienus both described by Zozimus another at the end of Decius on occasion of which S. Cyprian wrote his book of Mortality And in Maximinus's time saith Eusebius whilst he and his armies were sore distressed by a warre with the Armenians the rest of the inhabitants of the cities were grievously devoured with famint and pestilence infinite numbers dying in the cities more in the countreys and villages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the numbers of husbandmen which had formerly been very great were almost all of them swept away by famine and pestilence saith Eusebius Eccl. hist l. 9. c. 8. And for wars and â—ffusion of blood and slaughters the histories are all along full of them and need not be here recited V. 5. And shall be In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that shall be the Copies generally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitiful and merciful as that is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice or righteousness as hath oft been said And so it is fitly superadded here to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art just or righteous preceding That the
justice of God here acknowledged in these vengeances on heathen Rome denotes his punitive justice there is no doubt and accordingly follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast judged these Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to denote the persons neutrally set down the inhabitants of the Empire which are here supposed to be judged that is justly punished and of whom it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have shed the blood of thy saints and prophets that is of the Christians and those that by their preaching would have wrought reformation among them and so did act as Prophets and had the portion of Prophets were resisted and slain by them But besides this punitive justice express'd by these judgments there was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion to the persecuted Christians whose sufferings were abated and taken off by this means Thus 't is often to be observed in Eusebius's story particularly at the end of the great slaughters and famine and plague in Maximinus's time l. 9. c. 8. mentioned Note a. Hereupon saith he God the defender of Christians having shew'd his wrath and indignation against all mortals for their persecuting us restored the pleasant and bright splendor of his providence toward us so that from that time peace and light with the great admiration of all shined out and was revealed to us that sat in darkness before shewing us that God hath the oversight of our affairs continually chastising and afflicting us for a time but after he hath disciplin'd us sufficiently appearing favourable and propitious to us again V. 8. With fire If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fire were here literally to be understood many completions there would be of it by great fires in the city of Rome especially within the space referred to by this Vision One remarkable one hath been mention'd in Commodus's time Note a out of Herodian l. 1. falling on the Temple of Peace and at length coming to the Temple of Vesta and burning many great houses and so continuing for many daies till the rain from heaven put it out and so by the heathens saith he conceived to be begun also as it was ended by the gods without humane means And this being such coming from heaven not from any lower cause may the more probably belong to this place where the Sun is said to have power given it to scorch men with fire the Sun in the firmament the great fire of the world being commodiously enough said to scorch them or to set them on fire so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies who were burnt by fire from heaven But it is not improbable that the Suns scorching of men denoted ordinarily by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie that scorching and drying up the fruits of the earth from whence a death proceeds and so be here set to expresse a famine so 't is said of the seed on the stony ground that as soon as it sprang up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was scorched and as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 withered away And many such dearths there were in the stories of those times A most eminent one in Maximinus's time mentioned by Eusebius l. 9. c. 8. Some saith he for the least bit of victuals parting with that which was most precious to them one measure of corn sold for two thousand five hundred Atticks some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a little time selling all their possessions to buy bread others eating grasse and therewith poisonous herbs Noble women going out of the city to the countrey to beg bread Others staggering and falling down in the streets and howling out for one bit of bread and able to speak no word but that they were famish'd And at length the dogs raving for hunger and falling upon the men in their own defence they fell on killing and eating dogs As sad a description of raging famine as hath been read of save in time of sieges Another famine there was in Commodus's time mentioned from Herodian Note a. which put the whole city into a sedition but that not comparable to this and caused by Cleander's inâ—atiate covetousnesse and ambition more then the scorching of the Sun That which here follows as the effect of this famine that they blasphemed the name of God may most probably be the heathens railing at the Christians as the cause of all their evils for so the antients observe of them that whenever plague or famine befell them presently they cryed out Christiani ad leones Let the Christians be put to death as the authors of their miseries An eminent place we have to this purpose in Arnobius l. 10. where naming the very judgments which are here express'd by the foregoing Vials pestilences wars and dearths or famines he saith of the heathens that when these befell them they presently cryed out that since Christians began to be in the world terrarum Orbem periisse the whole world was destroyed and all mankind afflicted with all sorts of evils and S. Cyprian in that known place ad Demetrain That many wars break out that plagues and famines that the earth is kept long without any rain nobis imputari 't is by the heathens imputed to us Christians V. 10. Seat of the beast What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne or seat of the beast signifies may thus be gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast signifies Idol-worship c. 13. 1. and as the throne of that may signifie the place where it resides so it may signifie also that which sustains and supports it a seat being that which sustains and holds up from falling that which rests upon it This was the power of the Roman Empire the strength and dignity thereof to which so great a part of the world was subjected and which it made use of to maintain the Idol-worship against Christianity And so the throne of the beast is expounded in the next words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdome or Empire of Rome Now that which is here said to befall the Empire by the pouring out of the fifth vial is that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkned that is lost much of its splendor which before it enjoyed which belongs clearly to the incursions of the Barbarians Persians Goths Almans c. about these times which are here described as every where appears in story As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pain that here follows it is the great grief and anxiety that it cost them to contend and secure themselves from these Barbarians who being so contemptible in the eyes of the Romans it was matter of great indignation to them to be thus infested by them as Aegypt by flies and lice And whereas v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boils are joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pains I suppose those boils may again refer to that plague of Aegypt as the darkning of the Kingdome plainly doth
〈◊〉 * that which is mortal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fram'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †this very thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * travail out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †at home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * we are ambitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †we be at home or abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * be made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †things by the body or the proper things of the body * transported see note on Mar. the 3. c. †judging this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †had known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * we know him so no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But all these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * placed or deposited in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †deliverance * occasion of falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †For * acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But by way of this very recompense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Doe not Ye become more inclinable to †participation is there betwixt righteousnesse and wickednessâ— what communication betwixt light and darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * among i◠†among * for a father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to me for sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * defilement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †coveted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * freenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have a superabâ—ndance of joy over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * as we went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †griped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the lowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * telling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sad lamentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * zeal for or concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Wherefore though I grieved you by that Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that Epistle though for a short time hath grieved you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †grieved sorrowed bewailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * were grieved sorrowed bewailed †grief according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * not repented of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †your being grieved according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * how great diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †how great apologizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * diligence for or toward you might be made manifest before or in the presence of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For this cause we have been comforted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have not been put to shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * when he remembers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in every thing I have a confidence among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * make known unto you the grace of God which hath been bestowed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †charity contribution or liberality of administration toward the saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And not as we hoped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †That we might intreat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * among you this charity also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ But or And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ye abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I speak not by way of injunction but by the forwardness of others making triall of the sincerity of your love also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †as many of you as formerly began from a year agoe not onely to doe but also to resolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And now consummate the work or doing also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †forwardnesse to resolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the forwardnesse precede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Not that other men might have release but you pressure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * at this season your abundance to their want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he that had much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * nay being more diligent he went out to you of his own accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †who is praised for the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ordained by the Churches ouâ— fellow-traveller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †charity dispensed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the Lord himself and your forwardnesse of mind or â—ncouragement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Taking care of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * dispensed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Forecasting what wil be honest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * he hath toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * labourer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †whether our brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Now concerning the contribution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hath been prepared from a year agoe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the emulation which came from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But or Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * put to shame in this confidence of boasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †before declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have plenty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * distribution of this oblation see note on Lu. 1. h. †the subjection of your confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * liberality of communicating see note on Act. 2. d †toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the same Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * when I am in person among you aâ—â— lowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †am confidat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sull have been fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †conclude see v. 7. * exalt advance our selves or compare with any of those that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Nay neither wâ—ll we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by which God hath divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For we do not over-extend our selves as they which come not to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †came foremost as farre as you in the Gospel of Christ * in respect of our line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †over thoâ— regions that are ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 * good works are conspicuâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * as are â—â—â—vants 〈◊〉 yokes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the doctrine be not evill spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the taâ— serve them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †because they who help to do good 〈◊〉 faithful 〈◊〉 beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * puff'd is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * wicked opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †odde 〈◊〉 of disputings of men thâ—â— have their understanding perâ—â—ted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * thinking that pitty is advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †a competency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †we shall be sufficiently provided for with these * ingulph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Strive the good strife * proper seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Uncertainty of wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to cheerfulnesse †treasure or pledge bid or bond * vanities or compty sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the contradictions of the knowledg falsly of called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †These words are noâ— read in the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * timidity of cowardâ— se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sobriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a co-sufferer with the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †long time agoe see note on Tit. 1. â— * unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †short form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have forsaken or turned aside from me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being in Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ministâ—ed at Epesus iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * endure patiently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hath impressed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * legally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †A husbandman must first toile before he partakes of the fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Remember Jesus Christe raised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hath not been bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †we have died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * be unfaithfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put all those that are committed to thy charge in mind of those things that they be not tempted by the Gnosticks on occasion of the present persecutions to forsake the Christian course And among other things charge them strictly as they will answer it to God that they fall not into those idle disputes mentioned 1 Tim. 6. 5. which as they tend to no possible good so they infuse uncharitablenesse and factions into mens minds and draw men into the Gnostick heresie †to 〈◊〉 t * that is not to be shamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †vanities or empty sounds 1 Tim. 6. 20. * proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And their speech as a gangrene will spread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Obligation see note on 1 Tim. 6. h. * or shell see note on 2 Cor. 4. b. †for els * for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †usefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * made â—ady 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * bearing with evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †whether God at length may not * or to come to the ackn for the Kings MS. add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And they awake or recover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having been caught by him to the will of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †impare of irreverent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * cruel not lovers of the good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †petulant 〈◊〉 up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * shew or image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and pleasures for the King's MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that have their understanding perverted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * not proceed much farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or intention for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sorcerers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * with which thou hast been instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being inspired by God is also profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for every good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 40. * ap Eusâ— Praep. p. 254. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Set note on 2 Thes â— k. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paraphase * urge them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †endure patiently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 2. 3. * fulfill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †already poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath been nigh at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Haâ—en to come to me speedily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †roll * will or shall reward for the Syriack and the King's Ms. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Scripter Resy ad Orthed seems to have done calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prediction sit for an Apostolical person see â— * fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †meke hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See note on the Title of the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Tit. 1. hom i. †in aâ—g Ep. ad Tri. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉