of the holy Ghost Paraphrase 13. Now that God in whom all our trust is reposed and from whom all good things are to be received bestow on you that cheerfull quiet in stead of the contentions that have been among you and that union and concord in the Christian faith or without any receding from it that thereby ye may have that hope which the Gospel bestowes on you on condition of charity c. encreased unto you into all abundance through the working of the holy Ghost in you 14. And I my self also am perswaded of you my brethren that ye also are full of goodnesse filled with all knowledge able also to admonish one another Paraphrase 14. And though I doubt not but ye that are full of virtue and charity and perfectly know what your Christian duty is are also without my help able to advise one another to doe what I now say that is to abstain from contemning and condemning one another 15. Neverthelesse brethren I have written the more boldly unto you in some sort as putting you in mind because of the grace that is given to me of God Paraphrase 15. Yet I have thought good to write freely to you to stirre you up to the practice of that which you know already this being a branch of my office and authority Apostolical as wel as that of making known the Gospel 16. That I should be the minister of Jesus Christ to the Gentiles ministring the Gospel of God that the offering up of the Gentiles might be acceptable being sanctified by the holy Ghost Paraphrase 16. That office I say to which I was sent by Christ Act. 9. 15. to preach the Gospel to the Gentiles as well as the Jewes that the Gentiles might be presented and offered up unto God as a sacrifice most acceptable unto him sanctified not as other sacrifices by any priest on earth but even by the holy Ghost that is that they might be brought to obey the Gospel 17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God Paraphrase 17. And for my successe herein I have ground or matter of great rejoicing not in my self but in order to God the author of this successe 18. For I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed Paraphrase 18. And herein I shall not need to be so vain as to mention any thing that can be questionable wherein as an instrument in Christ's bands I have wrought and had this successe to my work in bringing the Gentiles to receive and obey the Gospel A work which hath been done by miracles and preaching 19. Through mighty signes and wonders by the power of the Spirit of God so that from Jerusalem and round about unto Illyricum I have fully preached the Gospel of Christ Paraphrase 19. Proving and manifesting my commission and the truth of what I should say by greater evidences then any prophet of old by doing all kinds of miracles as also by speaking of strange languages 1 Cor. 14. 18. and receiving and making known revelations from heaven 2 Cor. 12. 3. And after this manner beginning at Jerusalem and taking a circuit through Phoenice and Syria and Arabia Act. 19. 20. c. I have discharged this my office and preach'd the Gospel to the Macedonians which joyn upon Illyricum 20. Yea so have I strived to preach the Gospel not where Christ was named lest I should build upon another man's foundation Paraphrase 20. By which course it appears that I have not only been carefull not to preach where some other had been before me upon which it might be said that I did only superstruct where others had laid the foundation but I had a kind of ambition in it to make known the Gospel to them that had never heard of Christ 21. But as it is written To whom he was not spoken of they shall see and they that have not beard shall understand Paraphrase 21. To fulfil that glorious prophecie Is 52. 15. that they should be brought borne to God that were never preached to before as the events of Jeremies prophecies should be made good to them to whom the prophecies had not come 22. For which cause also I have been much hindred from coming to you Paraphrase 22. By this means of preaching to some new people or other I have been hindred unexpectedly from coming to you when I have severall times designed it 23. But now having no more place in these parts and having a great desire these many years to come unto you Paraphrase 23. But now having no more occasion to detain me in these parts that I yet foresee and having for many years had an earnest desire to visit you 24. Whensoever I take my journey into Spain I will come to you for I trust to see you in my journey and to be brought on my way thitherward by you if first I be somewhat filled with your company Paraphrase 24. In my journey to Spain I am resolved to doe it taking you in my passage and expecting that you will accompany me some part of my way thither after I have stayed a while and satisfied my self with the pleasure of being among you 25. But now I goe unto Jerusalem to minister unto the saints Paraphrase 25. But now I am a going to Judaea to distribute to the poor Christians there the collection that hath been made for them 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem Paraphrase 26. By the Christians of Macedonia and Achaia 27. It hath pleased them verily and their debtors they are for if the Gentiles have been made partakers of their spirituall things their duty is also to minister unto them in carnal things Paraphrase 27. This they have done and 't was but due from them for considering that these Gentile provinces have been beholden in an higher respect to the Jewes have received the Gospel from them as indeed from Judaea it was that 't was first preached to Macedonia and Achaia 't is but reasonable they should make them those poor returns contribution to their wants 28. When therefore I have performed this and have sealed to them this fruit I will come by you into Spain Paraphrase 28. When therefore this businesse is dispatch'd and I have delivered to them safely this fruit of the Gentiles liberality I intend then to begin my journey to Spain and take you in my way thither 29. And I am sure that when I come unto you I shall come in the fulnesse of the blessing of the Gospel of Christ Paraphrase 29. And I am confident when I come I shall give you such evidences of the great mercy and glorious dispensations of God and the good successes which I have had that you will be much confirmed in the
confession of Christ nay secondly at this part of the Vision 't is clear that as the constant professors were not all slain but only some of them beheaded and others preserved and so beside the beheaded here are enumerated those that had not worshipp'd the beast nor his image nor received his mark upon their foreheads or hands so the Idolaters Apostates and Gnostick Christians c. had their universal slaughters ch 19. 2 3. 20. 21. and therefore these may well be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead here it being punctually said of them ch 19. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest were slain And then that they revived not till the thousand years finished must needs signifie that the Church was now for that space freed from such Heathen persecuters and purified from such a vow'd mixtures of those vile unchristian practices which is but the negative part annex'd to the positive preceding Ib. First resurrection What is meant by the first resurrection here may be discerned by comparing it with the second resurrection in the ordinary notion of it That signifies the resurrection to eternal life Proportionably this must signifie a reviving a restoring to life though not to that eternal Here it is figuratively used to expresse the flourishing condition of the Christian Church for that thousand years wherein the Christian professors in opposition to idolatrous Heathens and Gnostick Christians live safely and happily in the enjoying the assemblies which is saith he as if the primitive Martyrs were fetch'd out of their graves to live again here in tranquillity upon the earth Where only it is to be noted that the resurrection here is of the Church not of the particular persons the beheaded c. thus to be understood that the Church that was persecuted and suppress'd and slain as it were and again corrupted and vitiated in its members now rose from the dead revived again V. 6. The second death This phrase the second death is four times used in this book ch 2. 11. and here ch 20. 6. then v. 14. then c. 21. 8. It seems to be taken from the Jews who use it proverbially for final utter irreversible destruction So in the Jerusalem Targum Deut. 33. 6. Let Reuben live and let him not die the second death by which the wicked die in the world to come Where whatsoever be signified among them by the world to come the age of the Messias in whatsoever Jewish notion of it it seems to denote such a death from which there is no release And according to this notion of it as it reflects fitly on the first death which is a destruction but such as is reparable by a reviving or resurrection but this past hopes and exclusive of that so will all the several places wherein 't is used be clearly interpreted ch 2. 11. he that overcomes shall not be hurt by the second death that is if this Church shall hold out constant it shall not be cut off that is though it shall meet with great persecutions ver 10. and death it self yet that utter excision would no way better be prevented then by this of constancy and perseverance in suffering of all So here speaking of the flourishing condition of the Christian Church reviving after all its persecutions and corruptions to a state of tranquillity and purity On these saith he the second death hath no power that is they have not incurred that utter excision having their part in the first resurrection but they shall be Priests to Christ and God and reign c. that is have a flourishing time of Christian profession for that space of a thousand years So in the 14. ver where death and hades are cast into the lake of fire that is death and the state of mortality utterly destroyed O death I will be thy death it is added this is the second death that is mortality is utterly destroyed there shall now be no more death that life shall be eternal so c. 21. 8. the lake that burneth with fire and brimstone the utter irreversible destruction such as fell in Sodome called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal fire utterly consumptive is called the second death into which they are said to goe that are never to appear in the Church again And though in these different matters some difference there must needs be in the significations yet in all of them the notion of utter destruction final irreparable excision may very properly be retained and applied to each of them V. 7. Thousand years are expired When these thousand years of the peaceable Christian profession should begin and when determine is a thing of some doubt And the cause of the doubt is the several points of time wherein the destruction of Heathenisme in the Roman Empire may be placed For as in every so great a change there are several stages or degrees of motion so was it here Constantine's receiving the faith and concluding of the persecutions and by Decree proclaiming liberty of Christianity may most properly be styled the binding of Satan the dragon that sought to devour the child as soon as it was born and then the beginning of the thousand years will fall about An. Dom. 311. at which time the conversion of heathen Rome to Christianity is set down and celebrated by Prudentius l. 1. cont Symmachum beginning thus Cùm princeps gemini bis victor caede tyranni c. To the smae purpose see Eusebius Eccles Hist l. 19. c. 1. But then after that the Emperors were Christian Heathenisme still continued in Rome and in the Empire in some degree see Note on ch 17. f. till by the coming of the Goths and Vandals and Hunnes under Alaricus Gensericus and Attilas the city and Empire of Rome was all the heathen part of it destroyed and Christianity fully victorious over it And if this be the beginning of the binding of Satan and caststing him into the abysse then the thousand years must have another date about the year of Christ 450. or 455. the city having been taken by Alaricus and the Goths An. Ch. 410. and by Gensericus and the Vandals An. 455. but the warre between Theodosius and Gensericus beginning An. 441. and the great fight between the Romans under the Emperor Marcion and the Hunnes under Attilas in which 162000 were killed being An. Chr. 451. the greatest slaughter that hath ever been read of as it is described by Jornandes a little river being by the blood of the slain raised saith he into a torrent Agreeable to this double beginning may be assigned a double end of these thousand years For if the letting loose of Satan here were at the rising of the Ottoman family and bringing Asia and Greece to Mahomedisme that will be about the year 1310. and so about a thousand years from Constantine's Edict But if it were at the Turks taking of Constantinople mentioned here ver 9. and turning the Temple of Sophia to
the cognizance in capital and greater matters obnoxious to capital punishment that particularly of the sword 22. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say unto his brother note l Racha shall be in danger of the councell but whosoever shall say Thou fool shall be in danger of hell fire Paraphrase 22. For a light cause or above the proportion of the cause or immoderately for any cause he shall be deemed to deserve that punishment which is answerable to capital viz. the losse of eternal life except repentance prevent it and releif from the death of our high priest but he that shall call his brother empty worthlesse fellow that shall vilifie deride and scoffe other men shall be lyable to the great Senate of seventy two where the punishment is stoning severer than the former and so proportionably in another world to a yet deeper degree of â—â—ll But he that permits his passion to break out into virulent rayling shall be lyable to that degree of punishment in another world which is answerable to the burning in the valley of Hinnom which was a punishment farre greater then the other two and so notes a very great degree of eternall torments For in that place 't was the custome to put their children into hollow brazen vessels over the fire and therein to scald them to death crying out lamentably very many together 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave there thy gift before the altar and goe thy way first be note m reconciled to thy brother and then come and offer thy gift Paraphrase 23 24. If therefore at any time thou art a bringing or hast brought to the Priest thy offering for atonement of sin thy peace-offering to be receiyed by him and offered for thee upon the altar and as thou art there ready to present thy offering to the Priest thou callest to mind that thou hast done any man any injury doe thou in that minute stop and leave thy offering unpresented to the Priest and betake thy self first to that person whom thou hast thus injured use means to reconcile him to make him friends with thee to obtain his pardon to work thy reconciliation with him and then come and complete thy intended atonâ—ment 25. Agree with thine adversary quickly whilest thou art in the way with him lest at any time the adversary deliver thee to the judge and the judge deliver thee to the note n officer and thou be cast into prison Paraphrase 25. Lest he accuse and implead thee before the Judge 26. Verily I say unto thee Thou shalt by no means come out thence till thou hast paid the uttermost farthing Paraphrase 26. Out of prison till thou hast made full satisfaction such as the law prescribes for that trespasse done by thee whereas by a seasonable timely compounding of it it might have been done with some moderation And so may a timely reconciliation with thy neighbour whom thou hast injured and made thy accuser or adversary avert that punishment of God which from him as the Judge and avenger of all wrongs must otherwise be expected 27. Ye have heard that it was said by them of old time Thou shalt not commit adultery 28. But I say unto you that note o whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart Paraphrase 28. That he that looks lustfully that feeds his eye on any but his own wife though he satisfie not his flesh he that delights himself with beautiful faces gazes intemperately c. by that very lustful look hath for his part made himself guilty of adultery on her 29. And if thy right eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell Paraphrase 29. And be thy eye one instrument of ensnaring thee as the hand is another v. 30. never so useful or advantagious to thee thou hadst better have none then be ensnared by it And so for all other things if that which is most pretious to thee and useful as instrumental to the greatest uses and most gratefull delights be thereby a means of ensnaring thee in any sin or hindring thee in thy progresse of a holy or chast life deny thy self the use of that which yeilds thee together with that delight that damage also and the damage farre more considerable than the delight and Adultery being forbidden account it the most advantageous precept this of not feeding or pleasing the eye c. which when it is indulged to makes it so hard if not impossible to abstain from the fouler grosser sin at least in the heart the purity of which and not only of the outward members is strictly required by Christ v. 7. For it is much better for thee to want those delights or advantages at this present than that by the enjoying them thou shouldst plunge thy self body and soul into everlasting perdition 30. And if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell Paraphrase 30. See v. 29. 31. note p It hath been said Whosoever shall put away his wife let him give her a writing of divorcement Paraphrase 31. He must is bound to 32. But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery Paraphrase 32. Is guilty of making 33. Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths Paraphrase 33. And as v. 21. v. 27. that of v. 31. being but appendant to that of adultery and brought in as in a parenthesis I mention'd to you some of the commands of the Decalogue So now again another 34. But I say unto you swear not at all neither by heaven for it is Gods throne Paraphrase 34. All voluntary swearing though it be by a creature is wholly interdicted thee And though in involuntary those that are lawfully imposed by the Magistrate by way of adjuring or laying an oath upon thee thou mayest and art obliged in obedience to authority to swear by God himself yet in any other case thou art not to swear by any thing else though it be inferiour to God because being created by God it is he only that hath power over it and therefore it is not subjected to thy will to abuse or swear by it as for example 35. Nor by the earth for it is his footstool
thee and to shew thee these glad tidings Paraphrase 19. My name is Gabriel and I am an officer or attendant that wait on God by whom I was dispatcht on this good message to thee 20. And behold thou shalt be note g dumb and not able to speak untill the day that these things shall be performed because thou believest not my words which shall be fulfilled in their season Paraphrase 20. And as a punishment of thy unbelief and withall as a signe to assure thee of the truth of what I say thou shalt be deaf and dumb and so continue till after the birth of the child v. 64. which shall be according to the ordinary course of womens conceiving and bringing forth reckoning from this time 21. And the people waited for Zacharias and marvailed that he tarried so long in the Temple Paraphrase 21. Sanctuary 22. And when he came out he could not speak unto them and they perceived that he had seen a note h vision in the Temple for he beckned unto them and remained speechlesse Paraphrase 22. concluded that God had given him some revelation in time of his offering incense and he made signes to them but was not able to speak to them continuing dumb after the amazement of it was over 23. And it came to passe that assoon as the daies of his note i ministration were accomplished he departed to his own house 24. And after those daies his wife Elizabeth conceived and hid her self five moneths saying 25. Thus hath the Lord dealt with me in the daies wherein he looked on me to take away my reproach among men Paraphrase 24 25. And his wife Elizabeth conceived presently see v. 20. and note m. and assoon as she perceived it she went out of the way to avoid the discourses of the people and returned not till the time of the conception of Christ and revealing of that whose officer and harbinger onely John was to be And Elizabeth blessed God for this miraculous mercy of his in giving her a child in her old age and so taking away from her the reproach of barrennesse which was so heavy and unsupportable among the Jewes Isai 4. 1. 26. And in the sixt moneth the Angel Gabriel was sent from God unto a city of Galilee named Nazareth Paraphrase 26. And in the sixt moneth after Elizabeth's conception See v. 36. 27. To a virgin espoused to a man whose name was Joseph of the house of David and the virgins name was Mary 28. And the Angel of the Lord came in unto her and said Haile thou that art note k highly favoured the note l Lord is with thee blessed art thou among women Paraphrase 28. saluted her in this form Hail thou gracious person the Lord of heaven be with thee Let all men for ever account of thee as the most blessed woman in the world 29. And when she saw him she was troubled at his saying and cast in her mind what manner of salutation this should be Paraphrase 29. And seeing and considering what had happened she knew not what to judge of it but cast about what should be the importance of this salutation 30. And the Angel said unto her Fear not Mary thou hast found favour with God Paraphrase 30. And while she was thus musing 31. And behold thou shalt conceive in thy womb and bring forth a son and shalt call his name Jesus Paraphrase 31. And though thou art a virgin yet c. See Maâ— 1. 21. 32. He shall be great and shall be called the son of the Highest and the Lord God shall give unto him the throne of his father David 33. And he shall reigne over the house of Jacob for ever and of his kingdome there shall be no end Paraphrase 32 33. He shall be an eminent person being the son of God see note on Mat. 1. l. and the God of Israel shall settle upon him a spirituall kingdome of which that temporall of David was but an imperfect representation the absolute government of the Church that spirituall house of Jacob and that kingdome of his shall continue forever shall never be destroyed as the kingdome of the Jewes shall 34. Then said Mary unto the Angel How shall this be seeing I know not a man Paraphrase 34. can I being a virgin conceive 35. And the Angel answered and said unto her The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee Therefore also that holy thing that shall be borne of thee shall be called the son of God Paraphrase 35. This shall be done by the Holy Ghost and the power of the eternall God coming upon thee for which cause the child which shall be born shall be the son of God and not of any man 36. And behold thy cousin Elizabeth she hath also conceived a son in her old age and this is the sixt moneth with her who was called barren Paraphrase 36. And for a token of this know thou that thy cousin Elizabeth hath also conceived in her old age and that barren woman is now six moneths gone with child 37. For with God nothing shall be impossible Paraphrase 37. For nothing is impossible for God to perform be it never so strange or difficult 38. And Mary said Behold the handmaid of the Lord be it unto me according to thy word And the Angel departed from her Paraphrase 38. And Mary exprest her faith and her obedience ready to be disposed of by God as he thinks fit with all submission and humility of mind 39. And Mary arose note m in those daies and went into the hill-countrey with hast into a city of Judah Paraphrase 39. And immediatly see v. 24. Mary arose and went as speedily as she could into the hill-countrey to some city there of which there were many Josh 15. 48. within the portion of Judah to visit Elizabeth her cousin 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe that when Elizabeth heard the salutation of Mary the babe leaped in her womb and Elizabeth was filled with the holy Ghost Paraphrase 41. was transported and inspired by God with a prophetick Spirit See note n. 42. And she spake out with a loud voice and said Blessed art thou among women and blessed is the fruit of thy womb Paraphrase 42. And she brake out into the same words that the Angel had used to Mary v. 28. adding also an Eulogy or benediction to the child in her womb 43. And whence is this to me that the mother of my Lord should come to me Paraphrase 43. And what an honour 44. For lo assoon as the voice of thy salutation sounded in mine eares the babe leaped in my womb for joy Paraphrase 44. at the very minute wherein thou first spakest to me I was so affected with joy that the child did suddenly spring in my womb by reason of that joy which transported me 45. And blessed is she that believed for
should be preached also the former mentioned in all three and so likewise Judas's murmuring the latter in two of the Gospels But none of all these circumstances belong here to this story in S. Luke But on the contrary it was in one of the Pharisees houses not in Simon the lepers nor at all that we have any reason to guess in Bethany And the Pharisee objected against Christ for this not Judas or one of the Disciples and the objection was not at the unnecessary expense as there but that Christ would let a sinner be so kind to him if he knew it or if he did not that he was no Prophet And then the discourse between Christ and Simon occasioned by this fact of the sinner woman in Luke about the creditor and his debtors and the application of it to the excesse of this womans love above his caused by the mercy of having many sinnes forgiven which she had received is far distant from that in the other Gospels of anointing him for his burial by way of embalming as it were which also contains another circumstance in it that that of Maries was immediately before his death Judas going out immediately upon it to betray him Mar. 14. 10. Mat. 16. 14. and so likewise in S. John his death followes soon after but this passage in S. Luke hath nothing to do with his death and is set down on another occasion here by S. Luke whensoever it was acted as Luke indeed observes not the order of story in all his relations viz. to shew that which Christ was upon in the former passage that those which had not lived the best lives formerly were more ready to receive the mercies offered by Christ then the Pharisees c. that had a better opinion of themselves All the affinity between these stories is that of the Alabaster or cruise of oyntment powred upon him but when that is known to be the ordinary name of a vessell that was used to that purpose see Note on Mat. 26. b. and that it was very ordinary at Feasts to use oyntment to powre on them and perfume them see Note on Mat. 26. c this will be but a poor evidence to prove these stories to be all one because many severall feasts there might be and were and this civility used in all or many of these And although in one particular wherein the Story in John differs from the same in Matthew and Mark this in Luke agrees with that in John which may perswade some that 't is the same story at least which Luke and John set down as that John mentions not the powring out the oyntment on the head as Matthew and Mark do but only on the feet which they do not in both which Luke agrees with him yet will not this be of any force against the former arguments especially when 't is remembred what is peculiarly observed of S. Johns Gospel written after and as a supplement of the others that John finding the mention of the anointing Christs head by Mary in the two Gospels did not need mention it again but thought it necessary to adde all the rest which they had not mentioned of anointing his feet and wiping them with the haires of her head which as it is certain that it was done by Mary because S. John affirms it so might it also at another time be done by another woman and no wonder at all be in it nor matter of objection against what we have said of these being diverse stories Nay one observable difference there is in this very thing wherein these two Evangelists thus seem to agree For S. John saith cleerly that Mary anointed his feet with the spikenard Joh. 12. 3. mentioning no teares nor any thing but the ointment the odour of which so filled the house but this sinner woman in Luke though she brought into the house with her her vessell of oyntment yet in another kind of addresse and that which more became her that remembred her former heathen or sinfull course she first stood by his feet behind him weeping and began to bedew his feet with tears then wiped off the tears with the haires of her head and yet farther kissed his feet all which we find not in S. John and then anointed his feet with the oyntment which is the only circumstance wherein they agree and so it cannot be thought argumentative against so much to the contrary And if it be farther granted that this Pharisees name was Simon also but yet was another person from Simon the leper as 't is sure enough Simon was a very ordinary name at that time I cannot foresee any the least probability against the truth of what hath been here observed V. 44. Water for my feet That it was the fashion of those countries in their entertainments to wash their guests feet before meals is frequently mentioned in the Old Testament And the same was of Custome also among the Grecians in their more splendid extraordinary feasts as we find in Athenaeus l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when they come together to dinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bring out to the guests baths for their feet of wine and spices V. 47. For That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies therefore and not for in this place is apparent not only by the clear importance of the Parable precedent where he that had the greater debt forgiven is supposed to have greater love and kindness to the Creditour and not therefore forgiven because he had that love and kindness but also by the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is promiscuously taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or therefore and so by an observation before mentioned Note on Mar. 14. f according to the practise of these writers one of these Greek words may be taken for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for used when the sense bears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore And so Mar. 9. 28. the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what cause or why Interrogatively And so I conceive on the other side Ro. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set when the sense carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not therefore but for that verse being the proof of the former not proved by it and so Heb. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because Moses was hidden by his Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was a comely child so Jam. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because ye aske amiss so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies both quia and ideo and Ecclus. 31. 15. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore when it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and 1 Pet. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for But as a more direct
example of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore I suppose one place in S. John to be worth observing Joh. 14. 17. where Christ having upon condition of their loving and obeying him promised the Comforter or Paraclete to the disciples v. 15. 16. that he might abide with them for ever he saith of him that worldly men cannot receive him because they neither see nor know him but saith he ye know him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in all reason is to be so rendred that it may be the effect or consequent not as the cause or antecedent of the former as the coming and abiding of the Paraclete was before mentioned as the consequent and reward of their loving and obeying and not as the cause of that And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must bear the same sense exactly which here we affixe to it therefore or for this cause as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he remaineth with you and shall be in or among you CHAP. VIII 1. AND it came to passe afterward that he went throughout every city and village preaching and shewing the glad tidings of the kingdome of God and the twelve were with him Paraphrase 1. the doctrine of Christianity and the reformation which God now expected and required to be wrought among this people or else he would send judgments on them 2. And certain women which had been healed of evil spirits and infirmities Mary called Magdalene out of whom went seven devils Paraphrase 2. seven devils had been cast out 3. And Joanna the wife of Chuza Herods steward and Susanna and many others which note a ministred unto him of their substance Paraphrase 3. had supplied him with necessaries out of their own possessions 4. And when much people were gathered together and were come to him out of every city he spake by a parable 5. A sower went out to sow his seed and as he sowed some fell by the way side and it was trodden down and the foules of the ayre devoured it 6. And some fell upon a rock and assoon as it was sprung up it withered away because it lacked moisture 7. And some fell among thorns and the thorns sprang up with it and choaked it 8. And some fell on good ground and sprang up and bare fruit an hundred fold And when he said these things he cried He that hath eares to hear let him hear 9. And his disciples asked him saying What might this parable be Paraphrase 9. What is the meaning of this parable 10. And he said Unto you it is given to know the mysteries of the kingdome of God but to others in parables that seeing they might not see and hearing they might not understand Paraphrase 10. Christian doctrine but to others I spake in parables that that prophecy of Isaias might be fulfilled on them which said Hearing ye shall hear and not understand and seeing ye shall see and not perceive God denying them those more clear means and allowing them none but parables as a punishment of their former obduration against his means See Mat. 13. 14. 11. Now the parable is this The seed is the word of God 12. Those by the way side are they that hear then cometh the devil and taketh away the word out of their hearts lest they should beleive and be saved Paraphrase 12. They that receive the word parallel to the seed sown by the path or way are those hearers which receive it so little way into their hearts that the devil comes presently and picks it up as birds doe corn and so they are never the better for it 13. They on the rock are they which when they hear receive the word with joy and these have no root which for a while believe and in time of temptation fall away 14. And that which fell among thorns are they which when they have heard goe forth and are choaked with cares and riches and pleasures of this life and bring no note b fruit to perfection Paraphrase 14. are choaked by the deceitfulnesse of riches and pleasures and the cares of this world and doe not persevere till time of bringing forth ripe fruit that is till harvest fall off after some few Christian performances 15. But that on the good ground are they which in an honest and good heart having heard the word keepe it and bring forth fruit with patience Paraphrase 15. continue in all Christian practise and never fall off again 16. No man when he hath lighted a candle covereth it with a vessel or putteth it under a bed but setteth it on a candlestick that they which enter in may see the light 17. For nothing is secret that shall not be made manifest neither any thing hid that shall not be known and come abroad Paraphrase 17. For 't is not Gods will that any talent should be laid up uselesse and unprofitable Mat. 10. 26. Mar. 4. 22. 18. Take heed therefore how ye hear for whosoever hath to him shall be given and whosoever hath not from him shall be taken even that which he seemeth to have Paraphrase 18. See therefore that you receive profit by what you hear For to him that emploies his present stock shall more be given But from him which doth not so even that which hath formerly been given him shall be taken away again Mat. 13. 12. 19. Then came to him his mother and his brethren and could not come at him for the prease Paraphrase 19. Kindred neer unto him Mat. 12. 46. 20. And it was told him by certain which said Thy mother and thy brethren stand without desiring to see thee Paraphrase 20. Speake with thee 21. And he answered and said unto them My mother and my brethren are these which hear the word of God and doe it 22. Now it came to passe on a certain day that he went into a ship with his disciples and he said unto them Let us goe over unto the other side of the lake and they lanched forth 23. But as they sailed he fell asleep and there came down a storm of wind on the note c lake and they were filled with water and were in jeopardy Paraphrase 23. their boat was filled with water 24. And they came to him and awoke him saying Master Master we perish Then he arose and rebuked the wind and the raging of the water and they ceased and there was a calme Paraphrase 24. commanded the wind to cease and the waves of the sea not to move so turbulently and accordingly 25. And he said unto them Where is your faith And they being afraid wondred saying one to another What manner of man is this for he commandeth even the winds and water and they obey him 26. And they arrived at the countrey of the Gadarens which is over against Galilee 27. And when he went forth to land there met him out of the city a certain man which had devils long time and ware no
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
you ye shall ask what ye will and it shall be done unto you Paraphrase 7. As long as you continue obedient to me and my doctrine all your prayers shall be heard 8. Herein is my Father glorified that ye bear much fruit so shall ye be my disciples Paraphrase 8. Your fruitfulnesse is that which alone brings inglory to my Father and which denominates you truly my disciples 9. As the Father hath loved me so have I loved you continue ye in my love Paraphrase 9. My love to you is like that of my Father to me and that must oblige you to take care to doe those things which are gratefull to me that I may continue to love you 10. If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love Paraphrase 10. And that will be secured by your constant obedience to my commands as my obedience to my Fathers commandments hath secured me of the continuance of his love 11. These things have I spoken unto you that my joy might remain in you and that your joy might be full Paraphrase 11. These things have I largely said to you that the comfort you have taken in my presence may in my absence continue to you and by the addition of that comfort of the Spirit which shall come when I am gone your joy may abound 12. This is my commandment that ye love one another as I have loved you 13. Greater love hath no man then this that a man lay down his life for his friends Paraphrase 13. No man can expresse greater love to his dearest friends then to adventure to die for them 14. Ye are my friends if ye doe whatsoever I command you Paraphrase 14. And that I mean to do for you and the benefit of that greatest kindnesse shall accrue to you as to my choisest friends if ye continue obedient to my doctrine and commands 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you Paraphrase 15. And certainly I have long dealt with you as friends farre above the condition of servants who use not to know their masters intentions or counsels or purposes but onely to doe his commands but I have received you as friends and confidents into my bosome to make known all my Fathers will unto you 16. Ye have not chosen me but I have chosen you and ordained you that ye should goe and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my name he may give it you Paraphrase 16. And this I have done toward you by way of prevention out of free undeserved kindnesse to you and of my own accord put you in this blessed course enabled you to fructifie and bring forth abundance of fruit to the honour and praise of God appointed you to goe abroad into all the world and bring in an harvest of converts to heaven which is a reall and a durable fruit and that which shall be advantageous to you also devolve on you the benefit of having all your prayers heard by God all your wants supplied by him which you shall present to him in my name 17. These things I command you that ye love one another Paraphrase 17. All this concerning my love to you I inculcate and repeat on purpose as an obligation to you that as the most eminent way of return which I expect from you to all this you live in charity one toward another 18. If the world hate you ye know that it hated me before it hated you Paraphrase 18. And if ye find by experience that impious and hypocriticall worldlings doe in stead of believing resist and persecute you there is no reason that this should give you any discouragement you are to expect that and arm your selves against it by this consideration that such as these persecuted me before you and so as I began in love to you so I have had the first taste of the enmity and hatred of the wicked men of this world 19. If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Paraphrase 19. These mens opposing and hating you will be a comfortable symptome to you that you are a peculiar people of mine dignified above and separated from the rest of men 20. Remember the word that I said unto you The servant is not greater then the Lord If they have persecuted me they will also persecute you If they have note a kept my saying they will keep yours also Paraphrase 20. And that you are likely to meet with such entertainment need not be strange to you when you remember how oft I have foretold you of it that you could not in reason expect any better treating then I have met with before you If they have persecuted me in all probability they will persecute you also and on the other side you have no more reason to expect of the world that it should receive your preaching then that it should receive mine 21. But all these things will they doe unto you for my names sake because they know not him that sent me Paraphrase 21. All the persecutions that shall fall on you being upon the score of their not believing that God hath sent me 22. If I had not come and spoken unto them they had not had sinne but now they have no cloke for their sinne Paraphrase 22. If I had not done what I have among them they might have had the excuse of ignorance but now they are utterly without excuse 23. He that hateth me hateth my Father also Paraphrase 23. I have done so much to evidence my being sent from God that now the opposing me is a malitious resisting of my Father himself 24. If I had not done among them the works which none other man did they had not had sinne but now have they both seen and hated both me and my Father 25. But this cometh to passe that the word might be fulfilled which is written in their law They hated me note b without a cause Paraphrase 25. By this is fulfilled that of the Psalmist Psal 35. 19. they have opposed me when they had all reason to have received and loved me 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning Paraphrase 26 27. But at the coming of the Holy Ghost that pleader or advocate of my cause see note on c. 14. b. whom I will send from the Father that Spirit which proceedeth from the Father
these goe their way Paraphrase 8. let my disciples all but my self be dismist or not apprehended 9. That the saying might be fulfilled which he spake Of them which thou gavest me have I lost none Paraphrase 9. And by this means that speech of his see ch 17. 12 15. had another beside the ordinary completion that no one of his disciples was cut off with him 10. Then Simon Peter having a sword drew it and smote the high priests servant and cut off his ear the servants name was Malchus 11. Then said Jesus unto Peter Put up thy sword into the sheath the cup which my Father hath given me shall I not drink it Paraphrase 11. This ought not to have been done by thee shall I not suffer patiently without resisting what my heavenly Father hat h determined I shall suffer 12. Then the band and the captain and officers of the Jewes took Jesus and bound him 13. And led him away to Annas first for he was father-in-law to Caiaphas which was the high priest that same year 14. Now Caiaphas was he which gave counsell to the Jewes that it was expedient that one man should die for the people Paraphrase 14. This was that Caiaphas who spake those words in the Sanhedrim as they were consulting about Christ ch 11. 50. 15. And Simon Peter followed Jesus and so did another disciple That disciple was known unto the high priest and went in with Jesus into the palace of the high priest Paraphrase 15. John 16. But Peter stood at the dore without Then went that other disciple which was known unto the high priest and spake unto her that kept the dore and brought in Peter Paraphrase 16. John who 17. Then saith the damosell that kept the dore unto Peter Art not thou also one of this mans disciples He saith I am not 18. And the servants and officers stood there who had made a fire of coales for it was cold and they warmed themselves and Peter stood with them and warmed himse 19. The high priest then asked Jesus of his disciples and of his doctrine 20. Jesus answered him I spake openly to the world I ever taught in the Synagogue and in the Temple whither the Jewes alwaies resort and in secret have I said nothing Paraphrase 20. publickly before an assembly see note on c. 7. a. 21. Why askest thou me Aske them which heard me what I have said unto them behold they know what I said 22. And when he had thus spoken one of the officers which stood by struck Jesus with the palme of his hand saying Answerest thou the high priest so Paraphrase 22. One of the Apparitors or Serjeants that were there thinking himself authorized to doe it by the judgment of Zelots struck Jesus as one that had violated the sanctity of the high priest 23. Jesus answered him If I have spoken evil bear witnesse of the evil but if well why smitest thou me Paraphrase 23. Jesus answered him If there were any ill in my speech accuse me and prove it but if there were no crime in me why dost thou strike me 24. Now Annas had sent him bound unto Caiaphas the high priest 25. And Simon Peter stood and warmed himself they said therefore unto him Art not thou also one of his disciples He denied it and said I am not Paraphrase 25. And in Caiaphas's hall Simon 26. One of the servants of the high priest being his kinsman whose ear Peter cut off saith Did not I see thee in the Garden with him 27. Peter then denied again and immediately the cock crew 28. Then led they Jesus from Caiaphas unto the hall of judgement and it was early And they themselves went not into the judgement hall note b lest they should be defiled but that they might eat the Passeover Paraphrase 28. legally polluted by being present among the heathen or Roman souldiers which being a legal pollution would make it unlawful for them to eat the Passeover 29. Pilat then went out unto them and said What accusation bring you against this man 30. They answered and said unto him If he were not a malefactor we would not have delivered him up unto thee 31. Then said Pilate unto them Take ye him and judge him according to your law The Jews therefore said unto him note c It is not lawful for us to put any man to death Paraphrase 31. Do ye take him and proceed with him according to your own laws But they replied You know that we cannot proceed in a capital matter according as our laws require the power of punishing capitally being taken away from us by the Romans 32. That the saying of Jesus might be fulfilled which he spake signifying what death he should die Paraphrase 32. Jesus had foretold that he should be lifted up or crucified which was a Roman punishment This prediction of his was now to be fulfilled and to that tends the Jews saying that the power of putting men to death was taken from them and was onely in the power of the Roman Procurator 33. Then Pilat entred into the judgement hall again and called Jesus and said unto him Art thou the King of the Jews 34. Jesus answered him Sayest thou this thing of thy self or did others tell it thee of me Paraphrase 34. Dost thou ask this question for thine own satisfaction or as a crime laid to my charge by the Jews 35. Pilate answered Am Ia Jew Thine own nation and the chief Priests have delivered thee unto me What hast thou done Paraphrase 35. Can I know what the Jews out of their books and prophecies expect and promise themselves The Jews have laid this to your charge that you pretend to be their King What have you done to give occasion to this charge 36. Jesus answered My kingdom is not of this world if my kingdom were of this world then would my servants fight that I should not be delivered to the Jews but now is my kingdom not from hence Paraphrase 36. In answer to Pilat's question v. 33. Jesus said I pretend not to nor aime at any earthly kingdom If I did I should engage my followers in a military manner to assist me as their King and defend me from being delivered into the Jews power but now by the contrary as appears by the reproof of Peter ver 11. it appears that I do not pretend to any such earthly kingdom 37. Pilate therefore said unto him Art thou a King them Jesus answered Thou sayest that I am a King To this end was I born and for this cause came I into the world that I should bear witnesse unto the truth Every one that is of the truth heareth my voice Paraphrase 37. It is as thou sayest I am a King I was born in humane flesh to this end namely to be a King Luk. 1. 32. and for this cause came I into the world see note on c. 1. a that I should testifie the truth of God
of Rome and Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been the plantation of both these the one laying the foundation or first preaching the Faith there the other confirming them v. 11. especially the Gentile part of them Thirdy That S. Peter being the Apostle of the Circumcision or Jewes as S. Paul of the uncircumcision or Gentiles the Church which was now at Rome consisted much of the Jewes that were dispersed from their own countrey and dwelt there but withall of some Gentile-Christians also to whom especially this Epistle is addressed as appears c. 1. 13 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you to whom he writes are joyned with the other heathen nations and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeks and Barbarians v. 14. Fourthly That the Jewish Christians here as in other places Act. 15. 1. and 21. 20. though they had received the faith of Chris◠were yet very zealous for the upholding the Jewish Law the Mosaical rites and consequently opposed the preaching of the Gospel to the Gentiles unlesse they first became Proselytes of the Jewish Covenant of Circumcision and so submitted to their whole Law And this they did especially upon two arguments 1. That the Gentiles being Idolaters and so great sinners and by them styled and counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners by way of eminence were utterly uncapable of the favour or mercy of God and consequently of the benefits of the Gospel 2dly That Circumcision being the seale of Gods covenant of mercy none were capable of mercy from God that were not circumcised This doctrine of these Jewish converts was directly contrary to that which was every were practised and taught by S. Paul For as he freely preached the Gospel to the Gentiles and in every city where the Jewes resisted forsook them and profess'dly betook himself to the Gentiles Act. 13. 46. so he taught the no-necessity of Circumcision and other Mosaical observances as of an abrogated abolished law see Rom. 7. 1. even to Jew-Christians Act. 21. 21. much more to those that from the Gentiles should convert to Christ whose past sinnes how great soever they were yet if they should now upon the preaching of Christ forsake them and accept the faith and obedience of Christ they should freely be forgiven them whereas on the other side without the receiving the faith the Law of Moses Circumcision and Sacrifices c. would not be able to justifie any whether Jew or Gentile-Proselyte from any wilfull sinnes against that Law This was the summe of S. Paul's doctrine at Antioch Act. 13. 38 39. that through Christ is preach'd unto them remission of sins and by him all that believe are justified from those things from which they could not be justified by the Law of Moses that is from the guilt and punishment of known deliberate sinnes of the greatest size even Idolatry it self for which the Law afforded no mercy no place of repentance but inflicted present death in case of sincere reformation As when Heb. 9. 15. Christ is said to be mediator of a new Covenant to redoem us by his death from the transgressions that were under the Law that is from those sinnes for which the Law afforded no pardon upon repentance and reformation And the same is the theme and subject of a considerable part of this Epistle And because the objections of the Judaizers both in the grosse and in every branch of them being familiarly known to the writer are not so distinctly and formally set down by him to receive their severall answers but proceeded to covertly and so as might least interrupt the thread of the discourse this is one chief cause of the difficulty of the Epistle which may be lessen'd by this Praemonition Fifthly That before the time of writing this Epistle Simon Magus and the Gnosticks the darnel which in those first times the devil constantly sowed whereever the Christian faith had entred were come as to other places so to Rome also For in Claudius's time it was that a statue was erected at Rome To Simon the Holy God and to that this Apostle referres 2 Thess 2. 4. which Epistle as hath been said was written four years before this From whence as it will be easie to believe that many passages in this Epistle referre to and are purposely opposed against that haeresie of the Gnosticks so when we remember the character of these men that they were great asserters of the Mosaical rites opposed and condemned all that neglected them and yet lived in all the foule villanies of the Gentiles we shall the lesse wonder that a great part of this Epistle being address'd to Christians at Rome is yet set distinctly to reprehend those Gentile practices c. 1 and 2. and to answer the Jewish objections against the Christians there being so many unclean Judaizing Gnosticks which had crept in among the Christians and every where brought disturbances among them that the Apostle that desired to defend the faith and confirm the weak seducible professors of it could doe nothing more worthy of his Apostleship meaning as he saith when he came among them to withstand these opposers of both sorts with all boldnesse c. 1. 16 17 18. and particularly to justifie and vindicate his practice of preaching the Gospel to the Gentiles who neither by their former sinnes nor their want of Circumcision were praejudged or excluded from receiving benefit by it at which the Judaizers were so much offended That this was the occasion of this Epistle and that this was the theme accordingly set upon c. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to the Jew first and also to the Greek and pursued from thence to the conclusion at the end of c. 15. will appear in the explication of it wherein as we shall find much of difficulty in many places as particularly in that of c. 11. the passage which S. Peter seemed to have pointed at 2 Pet. 3. 16. so our having this grand scope of the Apostle in our eye the vindication of this act of Gods providence as in calling the Gentiles so in leaving the obdurate incredulous Jewes will be very usefull to extricate the reader out of those difficulties which the abstrusenesse of the writing and the unobserved concise passing from one Jewish objection to another rather glancing by the way at their known objections then solemnly proposing and answering them have first caused and then some inconvenient praejudices and praepossessions have improved and enhansed and at length made appear so insuperable In order to which it is that I have in this Epistle taken liberty to enlarge the Paraphrase to a great length in many places by inculcating and by way of parenthesis interserting those heads of discourse which I conceive are chiefly referred to and from the observing of which the explication doth principally proceed conceiving this length and circumlocution the shortest way to my designed end the clear
years after the time that that promise was made to Abraham Gen. 12. 3. cannot in any reason be thought to disannull or frustrate or invalidate the covenant made by God to Abraham and in him to all believers or Christians his spiritual as well as carnal progeny so as to leave believers now under obligation to observe the Mosaical Law or to propose justification to them upon no other terms but those when in the promise to Abraham so long before it was made over to them upon these other cheaper and better terms of fidelity and sincerity and purity of the heart 18. For if the inheritance be of the Law it is no more of promise but God gave it to Abraham by promise Paraphrase 18. For if the blessing that is promised to Abrahams seed whether carnal or spiritual that is to believing Gentiles as well as circumcised Jewes came by the performance of the Mosaical Law then comes it not by the promise made to Abraham which is directly contrary to the Scripture which affirms it to come as to Abraham so to all others by promise onely 19. Wherefore then serveth the Law it was added because of transgression till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a mediatour Paraphrase 19. You will ask then if the promise made to Abraham be the onely thing by which now and ever since justification hath been to be had to what purpose the Law was given I answer It was given to restrain men from sin and to shew them their guilt and to make them seek out for a remedy which is to be found only in the doctrine of the Gospel and in this respect it was usefull for the while till Christ and his members disciples and believers should come and that the Law might be the more effectual to that end to restrain us from sin it was given in a glorious formidable manner by Angels delivering the ten Commandements in thunder so terribly that the people durst not approach the mountain and therefore was Moses called up to be a Mediatour standing betwixt God and the people to shew them the word of the Lord Deut. 5. 5. and by his hand it was delivered to them 20. Now a mediatour is not a mediatour of one but God is one Paraphrase 20. Here again it may be objected that if in the delivery of the Law Moses were a mediatour he must then needs be so between God and the Israelites and then it must be supposed that as in a covenant so in that giving of the Law there must be a contract between God and the people and then the subject matter of this contract will in all probability be justification upon performance of legal obedience and then God will by pact be obliged to observe this truth still and justifie such and none else 21. Is the Law then against the promises of God God forbid for if there had been a law given which could have given life verily righteousnesse should have been by the Law Paraphrase 21. To this I answer that if this were conclusive it would then make void those promises made to Abraham which must be as carefully preserved as the objecter seems carefull to make good God's pact by the Law And indeed the true way of stating the difficulty must be by preserving both as farre as the matter will bear But there is one thing supposed in this objection which is utterly false and the cause of all the mistake viz. that 't is possible to perform the Law for that must be presupposed before we can talk of justification by that contract betwixt God and man or that the Law furnishes with strength sufficient to doe it If that indeed were true there would be no reason to expect the performance of the promises made to Abraham and consequently of justification but only by the Law but when the Law doth no such matter 't is clear that that cannot be a valid contract but void assoon as made and so that it supersedes not that other of promise to Abraham or that which is now by me insisted on in Christ which is purposely to supply the defects and defailances of the Law 22. But the Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe Paraphrase 22. But 't is clear by Scripture that all men of all nations Jewes and others are guilty of sin Rom. 3. 19. and so uncapable of justification by the Law which requires perfect obedience or else cannot justifie and so still there is no justification to be had upon other terms but those of grace and promise upon condition of performing sincere Evangelical faithfull obedience 23. But before faith came we were kept under the Law shut up unto the faith which should afterward be revealed Paraphrase 23. All that can be said of the Law is that before Christ and the Gospell came we were by God put under that oeconomy kept under and disciplin'd by it as in a state of candidates or expectants untill the time should come for the revelation of the Gospell 24. Wherefore the Law was our school-master to bring us unto Christ that we might be justified by faith Paraphrase 24. And so the Law was onely a guardian or institutor of us in time of minority as it were an imperfect rule proportion'd to an imperfect state not to justifie but onely to keep us in order and to leave and deliver us up to the Gospell onely for justification 25. But after that faith is come we are no longer under a school-master Paraphrase 25. Now therefore the Gospell being come the school-master or guardian in minority is quite out-dated 26. For ye are all the children of God by faith in Christ Jesus Paraphrase 26. For all that are true believers are adopted by God and consequently justified without legall observances onely by faith 27. For as many of you as have been baptized into Christ have put on Christ Paraphrase 27. According to that known rule that All of what sort soever that have received the faith and are accordingly baptized into it are made members of Christ 28. There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus Paraphrase 28. And there is no discrimination from any outward accidents of countrey relation sex but circumcised or uncircumcised ye are all equally accepted in Christ if sincere believers or being members of Christ v. 27. ye are all accepted by God 29. And if ye be Christs then are ye Abrahams seed and heires according to the promise Paraphrase 29. And if received and accepted by God as members of Christ then are you that spirituall seed of Abraham to whom the promises of justification made by him doe belong by way of inheritance without any necessity of legall performances or any other suppletory claime or
accordingly it is that he hath by his Apostles see note on 1 Pet. 3. e. preached the Gospel and in it all kind of good news to you Gentiles as well as to the Jewes 18. For through him we both have an accesse by one Spirit unto the Father Paraphrase 18. For by the covenant made in him we have both admission afforded us and confidence to approach to God as to our father having the Spirit of Christ to intercede for us both Jewes and Gentiles 19. Now therefore ye are no more strangers and foreiners but fellow-citizens with the note b saints and of the houshold of God 20. And are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone Paraphrase 19 20. And so now ye are no longer foreiners as the Gentiles were wont to be called by the Jewes but taken to be fellow-citizens with the Jewes and members of Gods family that is received into the Church into the number of believers added to that building of which Christ was the corner-stone and the Apostles and Prophets joyned to him as the foundation built thereon 21. In whom all the building fitly framed together groweth unto an holy temple in the Lord. Paraphrase 21. On whom all Christians being built and Jewes Gentiles how distant soever formerly united now and knit together are thereby enabled to continue in that unity and make up one Christian Church to adore and worship God together 22. In whom you also are builded together for an habitation of God through the Spirit Paraphrase 22. Being also by Christ thus united that he may come and reside among you by communication of all those benigne influences which flow down to your Church from the Spirit of Christ Annotations on the Epistle to the Ephesians Chap. III. V. 14. Middle wall of partition We have oft spoken of the Gentile Proselytes the second sort of which those of the Gates which were not circumcised were by the Jewes so farre accounted unclean according to the Law that they were not permitted to come into that court of the Temple called holy where the Jewes were So it is charged upon them as a fault Ezek. 44. 7. that they had brought into Gods sanctuary strangers c. and Act. 21. 28. on Paul that he brought Greeks into the Temple The Proselytes of righteousness indeed those that had undertaken the whole Law which were circumcised c. they were admitted with the Jewes into the inner court but these other onely into the outer court called the court of the Gentiles and the unclean in which respect it is that the Temple is called the house of prayer to or for all nations Mar. 11. 17. because in that court the Gentiles were admitted to pray In the second Temple these courts were divided one from the other by a little sept of stone three cubits high called saith Josephus by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the author of the book of Maccabees 1 Mac. 9. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wall of the inner court of the sanctuary which Alcimus there commanded to be taken down On this wall was written in many places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no alien might go within The first mention of this law in Josephus is Ant. l. 12. c. 3. where he sets it down as a sanction of Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no alien might enter into that court of the sanctuary which was inclosed with the sept so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a court enclosed So again l. 15. c. ult in the description of the Temple buil◠by Herod there is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sept which incompassed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or court whereon there was a prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that any of another nation should enter This is called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partition of stone or a sept of a stone-partition the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oake primarily then any kind of tree being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partition the word that is here used made of timber and vulgarly used for any kind of partition though here of stone as a leaden ink-horn or a silver box among us This doth Gorionides affirm to have been a silver wall betwixt the Sanctuary and the porch with a golden doore in it but this I suppose not that the masse of the wall was silver or of the doore gold but that they were silver'd and gilt over on the upper post of which saith he there was a golden sword of twelve pounds of gold on which were written these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A stranger that comes neer shall die That this is it which is here called most expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle-wall of partition there is no question and this Christ is said to take down by making the Jewes and Gentiles for the future without any discrimination one sheepfold under one Christ To this sept and prohibition of entring as it stood among the Jewes that of Ecclesiasticus 19. 29. seemeth to referre where the man of the house is said to turn the stranger out of doores as out of the Sanctuary or inner court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goe out stranger from the presence of glory that is as strangers were commanded to go out of the Temple where was the schechina or appearing of God which is ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory V. 19. Saints That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saints here signifie the Jewes will appear by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers before for in respect of the Jewes it was that they were called strangers they being the only people of God before and now the Gentiles that were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers vulgarly known by that name being received in to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-citizens with whom why with the same to whom they were strangers that is the Jewes Thus doth Procopius interpret it in Isa p. 683. who accordingly calls the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nation made up of the holy fathers which saying of his gives the reason of this phrase why the Jewes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy viz. in respect to the Patriarchs Abraham c. who were truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saints to whom the promises were made to the participation of which the Gentiles are now called CHAP. III. 1. FOR this cause I Paul the prisoner of Jesus Christ for you Gentiles Paraphrase 1. Hereupon I Paul as an Apostle so at this time a prisoner also of Jesus Christ who am persecuted for this one thing because I preach to the Gentiles and according to the doctrine of Christ vindicate the liberty of the Gentile converts and the no-necessity of circumcision to them see
famous and for which Gods judgments remarkably fell upon them and must in like manner be expected to fall on Christians that are guilty of them To these S. Chrysostome applies the phrase Tom. 11. p. 24. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that exceeds the laws set by God desires strange and not regular things I shall here adde how the Bishops of our Church in the daies of Henry 8. thought fit to interpret or paraphrase this place in the book named A necessary Doctrine and erudition for any Christen man in the discourse of Matrimony where falling on mention of this text of Scripture they thus express this part of it that no man should craftily compass and circumvent his brother to obtain his fleshly lusts where it is evident what they understood by the whole phrase particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obtain his fleshly lusts agreeably to what we have here noted V. 9. Taught of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly God the Father as appears v 37 39 44 65. and so the taught of God are the followers disciples of him who as being first such having that honest heart which hath alwaies been taught them by God and by his preventing grace wrought in them and accepted by him doe when Christ is revealed to them constantly receive and entertain him But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seems rather to signifie Christ speaking of that which was not in them till they were Christians viz. brotherly love at least was taught them and required of them most eminently by Christianity Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotles works nec Philosophos se ostentent sed satagant fieri Theodidacti Let them not boast that they are Philosophers but let them be content that they are or endeavour to be Gods scholars that is Christians instructed by the tractates of holy Fathers as there it follows And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loving of one another may either be a notation of the End or onely of the Effect and it is uncertain which The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear either If it be the End then the sense is that to this especially is their Christianity designed that they love one another their being Christians obliges them expressly to that and makes his exhortation to it unnecessary Thus S. Chrysostome applies the words of the Prophet they shall be all taught of God to the perspicuity and plainness of the Evangelica◠precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles as common Doctors of the world proposed to all things perspicuous and manifest of themselves that every one might by bare reading learn them and to this the Prophet agrees saying They shall be all taught of God and shall not say every one to his neighbour c. If it be the Effect then the meaning is that by there having been thus formed by the Christian faith they doe already see ver 18. perform this and therefore need no exhorting to it V. 13. Are asleep That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep signifies to die to depart out of this world according to the Scripture-style there is no question Onely two things are here to be observed first that the word which is in the ordinary reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense those that have fallen asleep is in the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that sleep in the present to note simply those that die not onely those that are already dead but that die daily remembring withall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep is the word which is proper to express the death of the righteous whose death is but a repose of their bodies in their graves or dormitories and a rest of their souls in Gods hands secondly that the men here peculiarly spoken of are those that die in the cause or for the faith of Christ That sure is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sleep through Jesus that is by occasion of him or for Christianity sake And so signifies those that have been persecuted and died either by the hands of the persecutors or before the time comes of Christs destroying the persecutors and releasing the persecuted by that means And the considering of this will give us the occasion of this discourse and of that concerning the times and seasons following it ch 5. 1. That the Christians at Thessalonica were sorely persecuted by the unbelieving Jewes and haled and dragg'd to the Roman Officers as disturbers of the civil peace hath been evidenced Note on ch 2. h. Against these persecutions the Apostle designed to confirm and comfort them by this Epistle And the direct way of doing it was to put them in mind of what he had told them when he was with them that Gods judgments should shortly seize upon the unbelieving Jews their persecutors chap. 2. 16. and bring them relief by that means Of this he speaks as of a thing known to them ch 5. 1. But yet one objection there was either express'd by them or foreseen and here answered by him viz. that this deliverance being not yet come some of the faithfull either were daily put to death by the Roman Officers upon the Jewes instigation for the accusations brought against them were capital Act. 17. 6 7. and so were not thus rescued or else did daily die before this promised deliverance came And to this the Apostle gives answer here that they should not be discouraged or grieve for those which thus died especially in the cause of Christ because their souls being by death brought to their harbour and their crown the sooner their bodies which alone were supposed to be the sufferers were no way losers by it being sure to be raised by Christ whose resurrection converted his death into advantage to him and that so speedily at the sound of the dooms-day trumpet that they which should then be found alive which have never died should have no advantage of them but on the other side they that were dead for the faith of Christ should first be raised before they that were remaining alive should be caught up with Christ And this was full matter of comfort to them and answer to the objection After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jewes and deliverance of the faithfull by that means ch 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place CHAP. V. 1. BUT of the note a times and the seasons brethren ye have no need that I write unto you Paraphrase 1. But concerning that notable time or season of Christ's coming in judgment
fain to die before he entred heaven 21. And having an high priest over the house of God Paraphrase 21. And having one that intercedes for us at the right hand of God and that hath taken upon him the whole care of his Church and of every faithfull servant of his that shall adhere and keep close to him 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Paraphrase 22. Let us serve and worship him unfeignedly being fill'd with faith see note on Luc. 1. a. and h. and having reformed our wicked lives in sincere resolution of heart without which there is no more reception to be hoped for at God's hands Isa 1. 15. then under the law there was liberty to come into the congregation for them that had to uched any impure thing till they were sprinkled with water by the priest and having our actions washed and pure also 23. Let us hold fast the profession of the faith without wavering for he is faithfull that promised Paraphrase 23. Let not all the afflictions and dangers that can approach us move us so much as to waver in our Christian profession which having the hope of eternal life joyned with it is fortification enough against all the terrors of this world having God's fidelity engaged to make good the promise to us 24. And let us consider one another to provoke unto love and unto good works Paraphrase 24. And let us weigh and consider all advantages that we can have upon one another to provoke and excite one another to charity and all actions of piety such as are joyning in the publick service ver 25. whensoever we see any thing of fainting or growing cold in any 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching Paraphrase 25. And not suffer our selves to proceed so farre toward defection as to give over the publick assemblies the forsaking of which is not onely deserting of the publick profession of Christ but also of the means of growth in grace but stire up one another to the performance of this and such other duties of confession toward Christ by this argument among others that now their deliverance from the persecutions which so discouraged them is near at hand by reason of the destruction of the enemies of the crosse the Jews and Gnosticks that have caused all these persecutions which therefore would make it unreasonable for them now to give over their constancy and lose all when they are so near the end of their voyage see Rom. 13. 11. and Jam. 5. 7 8. 26. For if we sin wilfully after we have received the knowledge of the truth there remaineth note b no more sacrifice for sins 27. But a certain fearfull looking for of judgment and fiery indignation which shall devour the adversaries Paraphrase 26 27. For if we obstinately commit such a sinne as this defection from Christ and forsaking Christianity as they that forsake the publick assemblies are in danger to doe after once receiving it see note on Mat. 12. h. there is no plea or apologie of ignorance or unwillingnesse for that and consequently as under the Law no sacrifices are to be offered for such nor ever any for Apostates so now there is no way of remission which will be profitable for such all that is to be expected is the judgments and wrath of God such as are like to be sent out speedily to utter destruction against all such enemies of Christ see note on 2 Per. 3. g. and Heb. 6. b. 28. He that despised Moses Law died without mercy under two or three witnesses Paraphrase 28. He that offended willfully and so capitally under Moses's Law was not capable there of any mercy but the thing being proved against him by competent testimony he was to be put to death 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the spirit of grace Paraphrase 28. How much sadder then will his condition be judged to be who against all light and conviction received and formerly assented to shall thus fall off and by doing so joyn with those Antichristian Gnosticks and Jewes the crucifiers of Christ and enemies of Christians which have despised Christ as vile and nothing worth yea as one that died as a malefactor and so his blood no better then unclean profane blood not such as will bring any benefit to us as it was designed to doe and scorn and reject the Gospel it self revealed to us by the Apostles authorized thereto by the descent of the Spirit on them and other mercies in it so graciously bestowed on us 30. For we know him that hath said Vengeance belongeth unto me I will recompense saith the Lord and again The Lord shall judge his people Paraphrase 30. For we know it is the Lord that said Vengeance c. and again Psal 135. 14. that God will avenge his people his Church and consequently will avenge the cause of those which now suffer among you against their persecutors in his time if you can patiently wait for it 31. It is a fearfull thing to fall into the hands of the living God Paraphrase 31. To which purpose you may be armed with this consideration that 't is not near so formidable a thing to be persecuted and punished by mortal men as by him that lives for ever see Mat. 10. 20. 32. But call to remembrance the former daies in which after ye were illuminated ye indured a great â—ight of afflictions Paraphrase 32. Now that the being persecuted for Christianity should bring you to this defection there is no reason considering how when you did first receive the faith see Rom. 13. 11. ye indured afflictions courageously and therefore ought not now at last to fail in any reason lest you lose the fruit of all that 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Paraphrase 33. Suffering most courageously and notoriously your selves and shewing your fellow-feeling and common concernment with them that were thus afflictâ—d 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that you have in heaven a better and an enduring substance Paraphrase 34. For first to the latter of them see note on Mat. 7. â— you expressed your sense of my sufferings and perhaps of many others that were in like manner imprisoned in mourning for me and relieving me and for the former ye parted with your worldly wealth which was violently torn from
are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boastings and they that take pleasure in such language in assuming thus to themselves speaking thus magnificently of their own purposes are here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoice or glory in such boasting and though all sort of rejoicing be not yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all such kind of rejoicing is evil v. 16. and that in an high degree CHAP. V. 1. GO to now ye rich men weep and howle for your miseries that shall come upon you Paraphrase 1. There will now shortly come such daies that all the rich among you or that place any part of their interest on this world are likely to have a very mournfull time of it in respect of their great disappointments and the sad destructions and calamities that are about to fall on the Jewes 2. Your riches are corrupted and your garments moth-eaten Paraphrase 2. You have not employed your wealth like faithfull stewards as God hath appointed you to the relief of them that want but let them not in your hands for want of use your food like Manna is putrified by being kept Exod. 16. 20. and so the garments which would have covered the needy being laid up in your wardrobes are devoured by moths 3. Your gold and silver is cankered and the rust of them shall be a witnesse against you and shall eat your flesh note a as it were fire ye have heaped treasure together for the last daies Paraphrase 3. And that rust which is wont to breed in iron by lying unused breeds in your coin your gold silver which are not ordinarily capable of rust and this covetous withholding more then is meet will not onely tend to your want but is moreover a foul and crying sinne that shall rise in judgment against you and shall gnaw on and devour your flesh your treasuring up wealth is as the treasuring up fire which shall onely help to bring more miseries upon you and so more fearfully to consume you when the destruction of the Jews now approaching comes and falls most sharply upon the wealthiest men as icon after it fell our 4. Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud crieth and the cries of them which have reaped are entred into the ears of the Lord of sabaoth Paraphrase 4. These riches of yours have not kept you from being unjust but rather tempted you to oppression of the poor labourer And this griping and cruelty of yours is a crying sin and will bring down severe vengeance upon you from the Lord of hosts 5. Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in a day of slaughter Paraphrase 5. You have set your hearts upon the pitifull poor delights and joyes of this earth lived delicately and luxuriously as Dives And what hath all this been but the pampering your selves as it were for the shambles 6. Ye have condemned and killed the just and he doth not resist you Paraphrase 6. Your nation hath condemned Christ to death and crucified him he making no resistence and now ye Gnostick Judaizers have dealt in like manner with the pure orthodox Christians 7. Be patient therefore brethren unto the coming of the Lord. Behold the husbandman waiteth for the pretious fruit of the earth and hath long patience for it untill he receive the early and latter rain Paraphrase 7. As for you that are Christians indeed and are now persecuted by them ye may be confident that Christ will shortly come and avenge his and your cause upon them see ver 8. and therefore ye may well wait patiently so short a space till that time come and then you shall be rescued from the present distresses see Note on Mat. 24. b. For thus doth the husbandman give you an example of patience waiting for the fruit of the earth and in order to that for the showers that come in the seed-time to sit the ground and before harvest or reaping to plump the corn and accordingly he defers to do one or other to sow or reap with patience and attendance to the other duties of his calling till those seasons come 8. Be ye also patient stablish your hearts for the coming of the Lord draweth nigh Paraphrase 8. And their example ye may very fitly transcribe at this time and thereby confirm and encourage your selves in your adherence to Christ whatever your sufferings are as being assured that coming of Christ described Mat. 24. in vengeance on his enemies is now very near approaching see Mat. 24. b. and Heb. 10. 37. 9. note c Grudge not one against another brethren lest ye be condemned behold the Judge standeth before the door Paraphrase 9. Envy not one another break not out into those acts of zeal or emulation◠or murmuring against one another lest you bring that vengeance upon you for behold the coming of Christ to the destruction of the Jewes and malicious persecuting Gnosticks is now very nigh at hand see Mat. 24. b. 10. Take my brethren the prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience Paraphrase 10. And whatsoever the temptations or persecutions are which might tempt you to comply and joyn with the persecuters consider what ye read and know of the prophets of God in the old Testament who when they came to proclaim God's judgments against the sinful Jewes were generally very contumeliously used by them but yet never sainted or were discouraged thereby and such examples will fortifie you against the like temptations that they may not have any impression on you to weary you out of your constancy and bring you to join with the Judaizers 11. Behold we count them happy which endure Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is pitifull and of tender mercy Paraphrase 11. There is nothing that according to the principles of Christianity is more honourable and blisseful then suffering patiently and constantly You remember what sufferings Job met with and upon his patient bearing of them what in the end the Lord gave him double to all that he had lost Job 42. 10. By which it appears how far God is from despising us in our afflictions or leaving us in the hands of the persecuters how much he loves and how careful he is of you 12. But above all things my brethren swear not neither by heaven nor by the earth nor by any other oath but let your yea be yea and your nay nay lest you fall into note d condemnation Paraphrase 12. One special caveat I shall farther give you that ye permit not your selves that custome of swearing by heaven or earth or any other form of oath In stead of such unnecessary customes it will be much more for your turn that
in the infancy endangered to be devoured by the Dragon the devil assistd by the Roman power the persecuting Emperour Nero about the tenth year of his reign had it not been wonderfully preserved by God 6. And the note c woman fled into the wilderness where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days Paraphrase 6. And soon after the Christians were by edict forbidden throughout the Empire but God preserved his Church in this persecution which lasted three years and an half 7. And there was warre in heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels Paraphrase 7. And there was a great contention at Rome between Simon Peter on one side the planter of the Christian faith and Bishop of the Jewish Christians and so maintainer of Michael's or Christ's cause there and Simon Magus that Apostate servant of the Devil at his second coming to Rome in Nero's time the one contending for Christ the other against him see note on 2 Tim. 3. a. 8. And prevailed not neither was their place found any more in heaven Paraphrase 8. And Peter and the cause of Christ prevailed against him for thought at his former coming to Rome in Claudius's dayes Simon was there worship'd for a God and at his second coming much favoured by Nero yet upon his undertaking to fly in the aire by Peter's prayers he was cast down and maimed in the fall and through pain and shame forced to cast himself headlong down from the top of an house see 2 Tim. 3. a. 9. And the note d great Dragon was cast out that old serpent called the Devil and Satan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him Paraphrase 9. And by this means the Devil that doth so oppose the Christian faith and reduce men to heathenisme and to corrupt living was cast out of his unlimited power in mens hearts and many upon this victory of Peter over Simon Magus turned Christians 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren in cast down which note e accused them before our God day and night Paraphrase 10. And this was matter of joy to all the Christians nay to the angels of heaven who therefore praised and magnified the power of the Christian doctrine which had cast out the eminent piece of hypocrisie out of the Church the doctrine of the Gnosticks which did really infuse that into Christians for which the devil is wont to accuse the servants of God falsely and gave an essay of it in his charging of Job c. 1. 11. to wit that in time of persecution they will deny and forswear Christ 11. And they overcame him by the blood of the lamb and by the word of their testimony and they loved not their lives unto the death Paraphrase 11. And the faithful sincere Christians Peter and Paul and divers others having the patience and constancy of Christ before their eyes who laid down his life for them and his frequent doctrines of taking up the cross and following him resolved to do so as he had given them example and command and this was a victory over Satan and these instruments of his the Gnosticks which would have seduced all the Christians from their constancy 12. Therefore rejoice ye heavens and ye that dwell in them Wo to the inhabitants of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time Paraphrase 12. A thing much to be applauded rejoiced at by all good men and angels But upon this the devil was hugely inraged to see his subtilty the tail of this serpent v. 4. the false doctrines and infusions of these hereticks thus miscarry and therefore in the rage of his knowing that if he did not bestir himself mightily Christianity prevailing in the purity and sincerity of it would utterly be his ruine and that suddenly he set a-foot the persecution against the whole Christian Church by Nero's edicts in a sharp manner 13. And when the Dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man child Paraphrase 13. By this to revenge himself upon Christianity for the destruction of Simon his beloved instrument 14. And to the woman were given two wings of a great Eagle that she might fly into the wilderness into her place where she is nourished for a time and times and half a time from the face of the serpent Paraphrase 14. And so not only at Rome v. 6 but in all other parts of the Roman Empire Christianity was persecuted and the Christians forced to flie some one way and some another as they had been Acts 8. 1. by which means they were by the providence of God kept safe for some while see v. 6. 15. And the serpent cast out of his mouth waters as a floud after the woman that he might cause her to be carried away to the floud Paraphrase 15. Mean-while Satan used all means to pursue the Christians whither they fled raising up persecutions from Nero against them in the provinces by which he hoped to have utterly drowned and destroyed the Church 16. And note f the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth Paraphrase 16. But these afflictions and calamities which the devil designed the Christians were diverted by the seditions raised by the Jewes against the Romans by which means it came to passe that all the malice which was by Satan designed against the Christians fell actually upon the Jewes under Vespasian and Titus and so at the time the persecution of the Christians was necessarily cooled and fell upon the Jews their greatest enemies 17. And the Dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandments of God and keep the testimony of Jesus Christ Paraphrase 17. And this was a great vexation to Satan to see Christianity thrive the better by this means and therefore he set to his former design again that of setting the Emperors upon persecuting the Christians viz. the pure Orthodox of them that stood out constant in confession of Christ and would not for acquiring safety join with the Jews or Gnosticks and comply with them And this persecution now designed by Satan is that which fell out under Domitian the subject of the next vision c. 13. Annotations on Chap. XII V. 1. Clothed with the Sun and What notion is here to be affix'd to the Sun and Moon may thus most probably be resolved The Sun being the Spring and fulness of light communicating to
shewing mercy to our brethren a state of flourishing piety magnifying blessing praising God and of charity and mercy to all men which is the summe of this ensuing Vision and as that there so here the conclusion of all V. 3. Behold the Tabernacle of God The meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the tabernacle of God with men will easily appear by remembring the affinity of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle and the Schechinah appearance or presence of God called here ver 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and oft elsewhere God is wont to be said in Scripture to be present where his Angels appear accordingly the Pictures of the Cherubims in the Tabernacle and after in the Temple were notes of his peculiar presence there And so both the Jewish Temple and Christian Church having the promise of God's peculiar presence is fitly styled his Tabernacle here and ch 13. 6. and elsewhere his house both in the same sense a tabernacle being but a moveable house And then behold the tabernacle of God with men is no more but an interpretation of that which was represented in this Vision viz. that hereby was noted the Church of Christ whose title is Emmanuel God with us or God with men God incarnate and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold is a determination of it to what went immediatly before thus The bride adorned for the husband is the Christian Church see ver 9. And then the promise that follows he will dwell with them c. is his marrying and endowing and living and dwelling with this spouse that is continuing his favour and love and protection to the Church as long as that continues faithful to him performs the duties of a wife obedience and fidelity to the husband And then consequent to that mercy and protection is the cessation of persecutions that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall wipe every tear from their eyes c. remove all cause of sorrow from the Christians V. 8. Fearfull The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly here which are set in the front of all these sins denote the renouncers of Christ in time of persecution set opposite to persevering Christians v. 7. and here clearly signifie the Gnosticks or such as they were whose position it was that 't was an indifferent and so a lawful thing to forswear Christ in time of persecution and to sacrifice to Idols here also noted by idolatry They are farther express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfaithful that fall off from Christ and more especially by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detested and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornicators and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorcerers c. see Note on ch 2. b. ch 9. c. 1 Joh. 4. a. So Tertullian interprets it in Scorp contra Gnost c. 12. Inter reprobos imò ante omnes timidis inquit particula in stagno ignis Ap. 21. among the reprobates yea before all them the cowardly have their portion in the lake of fire V. 10. City That the City is the Church is most evident in this Vision being before called the holy City the new Jerusalem ver 2. Now the wall is that which encompasseth the city keeps all out which are not thought fit to be admitted and guards and secures the city And to this the Christian doctrine is perfectly answerable none are to be admitted or continued there which doe not acknowledge that and so this likewise defends and fortifies the Church from the invasion of Hereticks And he that teacheth any other doctrine let him be Anathema As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greatnesse and highness of this wall that signifies the excellence and even divinity of this doctrine admirable precepts divine and heavenly promises And as this is a defensative to the city so the foundations thereof are the several preachings of the Apostles in all their travails which being the same in all places this one wall is said to have twelve foundations ver 14. and on them the names of the twelve Apostles of the Lamb to signifie those doctrines that are not thus founded on their preaching either by word of mouth or by writing deduced from them not to be fit for reception in the Church V. 17. Measure of a man That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of a man referres here to the stature of a man appears most probable by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of an Angel For as here the person seen in the Vision was an Angel ver 9. so Ezech. 40. 3. where there is mention of this measuring reed it was shewed him by a man whose appearance was like the appearance of brasse that is a man in a glorious appearance such as Angels used to appear in And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or measure must referre not to the cubit immediately precedent but to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reed ver 15. noting that reed by which he had measured the city to be about six foot long and so the measure or stature of a man or Angel in humane shape as now he appeared unto him That the reed or pole was of this size that is six foot long may be concluded from Ezech. 40. 5. There as here was a man with a measuring reed ver 3. and that reed was six cubits long but that cubit not as 't is ordinarily counted a foot and a half but as it is taken by the measure of that bone which gives the denomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cubit is the distance from the elbow to the wrist as Aristotle and the Anatomists determine which is in well-proportion'd bodies the sixth part of a man's stature And that this was the acceptation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as among the Grecians so among the Hebrews appears by the account of Josephus De bell Jud. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where having made the wall to contain 90. turrets each of them 20. cubits long and the space betwixt each to be 200. cubits which must conclude the circuit of the wall to be 19800 cubits he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole compasse of the city was thirty three furlongs which concludes the allotment of 600. cubits to every furlong and that we know among the Greeks contained 600. foot So that the cubit is no more then a foot or the sixth part of a man's stature So when Solinus saith of the walls of Babylon quorum altitudo ducentos pedes detinet that they were two hundred foot high and so Pliny Orosius saith they were fifty cubits broad altitudine quater tantâ four times as high that is two hundred cubits and so saith Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the height was two hundred cubits That all this measuring of the city is mystically to be understood and not literally there is no doubt but what the mysterie