these things shall come to passe Paraphrase 7. When shall this destruction of the Temple be and with it of the Jewish state and what prognosticks of it will be discernible 8. And he said Take heed that ye be not deceived for many shall come in my name saying I am Christ and the time draweth neer goe ye not therefore after them Paraphrase 8. One prognostick or forerunner of that destruction shall be that many deceivers shall arise among you each pretending to be the Messias and that he will soon deliver you 9. But when ye shall hear of warres and commotions be not terrified for these things must first come to passe but the end is not by and by Paraphrase 9. Another forerunner is that great commotions and tumults there shall be in Judea before the Romans come to destroy them utterly see note on Mat. 24. d. 10. Then said he unto them Nation shall rise against nation and kingdome against kingdome Paraphrase 10. They shall rise up and slaughter one another Mat 24. c. Revel 6. 12 13 14. 11. And great earthquakes shall be in divers places and famines and pestilences and fearfull sights and great signes shall there be from heaven 12. But before all these they shall lay their hands on you delivering you up to the synagogues and into prisons being brought before kings and rulers for my names sake Paraphrase 12. But first they shall fall foule on the preachers of the Gospel and all pure sincere Christians and bring you before the Jewish Consistories and Roman Governors for the profession of Christianity Revel 6. 11. and Mat. 24. 9. 13. And it shall turn to you for a testimony Paraphrase 13. And this bringing of you before the Gentile powers shall be a means of divulging the Gospel to them See Mar. 13. 9. 14. Settle it therefore in your hearts not to meditate before what ye shall answer Paraphrase 14. In this case remember what was formerly said to you Mat. 10. 19. and 30. and belonged peculiarly to this point of time now spoken of 15. For I will give you a mouth and wisdome which all your adversaries shall not be able to gainsay or resist Paraphrase 15. For I will furnish you with those answers and that conviction to all your adversaries that they 16. And ye shall be betrayed both by parents and brethren and kinsfolks and friends and some of you shall they cause to be put to death 17. And ye shall be hated of all men for my names sake 18. But there shall not an haire of your head perish Paraphrase 18. But whatsoever befall you treachery persecution death it self v. 16. 17. be confident of this that it shall not rend to the least disadvantage but rather to the greatest gain to you 19. In your patience possesse ye your souls Paraphrase 19. And though some few of you shall suffer death in this cause and so be eternally crown'd by suffering yet this let me tell you even for this life that if ye endure with constancy and persevere and fall not off from your profession that shall of all others be the most probable way of escaping or obtaining deliverance from this sweeping destruction Mat. 10. 39. Mar. 13. 13. 20. And when ye shall see Jerusalem compassed with armies then know that the desolation thereof is nigh 21. Then let them which are in Judea flee to the mountains and let them which are in the midst of it depart out and let not them that are in the countreys enter thereinto 22. For these be the daies of vengeance that all things which are written may be fulfilled 23. But woe unto them that are with child and to them that give suck in those daies for there shall be great distresse in the land and wrath upon this people Paraphrase 20 21 22 23. But when you see Jerusalem besieged by the Romans Mat. 24. 15. note f. then resolve the destruction of the city is neer and accordingly all that are in it let them flie out of Judea and those that are in the confines or regions about Judea let them take care not to come into it but see Revel 6. 16. look on it as a place most sadly to be de destroyed on which all the dolefull prophecies are now to be fulfilled which have been prophecied against Judea 24. And they shall fall by the edge of the sword and shall be led away note b captive into all nations and Jerusalem shall be trodden down of the Gentiles note c untill the times of the Gentiles be fulfilled Paraphrase 24. conquer'd by the Romans Revel 11. 2. And while this is a doing in Judea the Gospel shall be preached over the Gentile world Mat. 24. 14. see Rom. 11. 25. and being by them received some effect that shall have among the Jewes by way of emulation Rom. 11. 11 13. moving them to receive the faith also and by their doing so Jerusalem shall again be inhabited by Jewish as well as Gentile Christians see not on Revel 11. f. 25. And there shall be signes in the sun and in the moon and in the starres and upon the earth distresse of note d nations with perplexity the note e sea and the waves roaring Paraphrase 25. And many prodigies shall be seen in the heavens see note on Rev. 6. f. very frightfull to all and there shall be a terrible distresse upon all the severall parts of Palestine pressing them that they shall not know what to doe to stay or to forsake their countrey see Rev. 6. 15 16. 26. Mens hearts failing them through fear and for looking after those things which are coming on the earth For the powers of heaven shall be shaken Paraphrase 26. All men expecting upon the land of Judea judgments see note on ch 2. a. even an utter destruction of the Temple and nation religion and people 27. And then shall they see the son of man coming in a cloud with power and great glory Paraphrase 27. Thus shall Christ's regall office in punishing and avenging the persecutors of him and his disciples be most gloriously revealed see Mat. 13. 26. 28. And when these things begin to come to passe then look up and lift up your heads for your redemption draweth nigh Paraphrase 28. And when ye see these things thus come to passe then let all true Christians Apostles and others that have so long been persecuted by the Jewes look up and hold up their heads with cheerfulnesse as knowing that to them redemption approacheth and deliverance from the dangers which encompasse them see Act. 3. a. and Rom. 13. b. and Rom. 8. l. 29. And he spake to them a parable Behold the fig-tree and all the trees 30. When they now shoot forth ye see and know of your owne selves that summer is now nigh at hand Paraphrase 30. put forth leaves Mat. 24. 32. and Mar. 12. 28. 31. So likewise ye when ye see these things come to passe know ye that the
and had stolne and run away from him and coming to Rome while Paul was prisoner there was converted by him v. 10. and is now returned to his Master with this Epistle of commendation to obtain a pardon and reception for him which consequently was written and sent from Rome where he now was in prison An. Chr. 59. And this at the same time that the Epistle to the Colossians was sent as may be conjectured by these characters common to them 1. Timothy joyned with Paul in the beginning 2. the same saluations in the conclusion Epaphras Marcus Aristarchus Demas and Lucas and 3. Archippus called upon in both to take care and look to the trust committed to him CHAP. I. 1. PAUL a prisoner of Jesus Christ and Timothy our brother unto Philemon our dearly-beloved and fellow-labourer 2. And to our beloved Apphia and Archippus our fellow-souldier and to the Church in thy house Paraphrase 2. those Christians that are with thee 3. Grace to you and peace from God our father and the Lord Jesus Christ 4. I thank my God making mention of thee alwaies in my prayers 5. Hearing of thy love and faith which thou hast toward the Lord Jesus and toward all saints Paraphrase 5. thy charity to all the saints and thy faith in Christ see note on Mat. 7. d. 6. That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus Paraphrase 6. That your liberality charity to others that are in want flowing from thy faith in Christ Jesus see note on Act. 2. c may be able to demonstrate to all the zeal of your charity and kindnesse toward Jesus Christ 7. For we have great joy and consolation in thy love because the bowels of the saints are refreshed by thee brother Paraphrase 7. This liberal charity of thine is matter of great joy and comfort to me to consider how many Christians are in their wants refreshed comforted by thee my beloved Philemon 8. Wherefore though I might be much bold in Christ to injoyn thee that which is convenient Paraphrase 8. And therefore though from my experience of thee I have great freenesse of behaviour toward thee in or through Christ see Joh. 7. a. and am not shie or backward to lay it upon thee as an Apostolical command knowing that thou wilt readily obey it 9. Yet for love's sake I rather beseech thee being such an one as Paul the aged and now also a prisoner of Jesus Christ Paraphrase 9. Yet I chose rather to make it my request upon the score of thy love toward me who as an old man and a prisoner shall obtain some kindnesse and affection from thee 10. I beseech thee for my son Onesimus whom I have begotten in my bands Paraphrase 10. And my request is not for my self but for Onesimus one whom I have converted to the faith since I was a prisoner 11. Which in time past was to thee unprofitable but now profitable to thee and to me Paraphrase 11. A person that formerly injured thee when he ran away from thee but is now if thou wilt receive him again according to the signification of his name likely to be profitable to thee and if thou please to me also see v. 13. 12. Whom I have sent again thou therefore receive him that is mine own bowels Paraphrase 12. He is thy servant and therefore I have remitted him to thee I pray receive him and entertain him with all kindnesse as one dearly beloved by me 13. Whom I would have retained with me that in thy stead he might have ministred unto me in the bonds of the Gospel Paraphrase 13. Had it not been for the reason specified v. 14. I would have kept him here with me that he might attend and doe me all those good offices while I am in prison for the doctrine of Christ which I know thou wouldest doe if thou wert here 14. But without thy mind would I doe nothing that thy benefit should not be as it were of necessity but willingly Paraphrase 14. But I would not doe so till thou hadst given thy consent that thy charity to me may be perfectly free and so thy kindnesse in affording him to me if thou thinkest meet 15. For perhaps he therefore departed for a season that thou shouldst receive him for ever 16. Not now as a servant but above a servant a brother beloved specially to me but how much more unto thee both in the flesh and in the Lord Paraphrase 16. Being now so improved that he will not only deserves to be looked on as a servant usefull to thee so but more then so as a fellow-Christian and usefull to thee in those best thinges one very usefull to me and therefore in any reason to be so much more to thee who hast a double relation to him as one of thy family and one of thy faith 17. If thou count me therefore a partner receive him as my selfe Paraphrase 17. If therefore thou lookest on me as a friend if all be common between thee and me as between friends treat him as thou wouldst doe me if I should come unto thee 18. If he hath wronged thee or oweth thee ought put that on mine account Paraphrase 18. And if at this coming away from thee he purloined any thing from thee or hath any thing of thine in his hands I will be answerable to thee for it 19. I Paul note a have written it with mine own hand I will repay it albeit I doe not say to thee how thou owest unto me even thine own self besides Paraphrase 19. I give thee this bill under my hand whereby I oblige my self to pay it though I might put thee in mind that a greater debt then that need not be stood on between me and thee who owest thy conversion and so thy soul and wel-being and so thy self to me 20. Yea brother let me have joy of thee in the Lord refresh my bowels in the Lord. Paraphrase 20. give me cause of rejoicing to see thee doe as becomes a true charitable Christian to doe 21. Having confidence in thy obedience I wrote unto thee knowing that thou wilt also doe more then I say 22. But withall prepare me also a lodging for I trust that through your prayers I shall be given unto you Paraphrase 21. that by the benefit of the prayers of you and others for me I shall have liberty from my bonds and be permitted to come and visit you 23. There salute thee Epaphras my fellow-prisoner in Christ Jesus 24. Marcus Aristarchus Demas Lucas my fellow-labourers 25. The grace of our Lord Jesus Christ be with your spirit Amen Written from Rome to Philemon by Onesimus a servant Annotations on Philemon V. Written it with my own hand These words are to be explained by the Roman laws that of Ulpian among their Axiomes Si quis scripseris se fidejussisse omnia
of Christ that he that knowes his Masters will and doth it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be beaten with many stripes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater knowledge is the cause of greater punishment thus interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by beating and punishment So Gen. 12. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God scourged or cruciated Pharaoh with great and sore plagues V. 25. Bound him with thongs That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are here the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourges v. 24. there is no doubt to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they signifie whips or scourges saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they whip him with a scourge or cord adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should sure be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is also used for a rope And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should sure be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All to the same purpose that the word signifies cords or scourges to beat with This of scourges was a punishment much severer then that of rods Porcia lex saith Cicero pro Rabirio virgas ab omnium Romanorum civium corpore amovet hic misericors flagella retulit The Porcian law freeth a Roman citizens body from rods and he a mercifull man speaking Ironically hath brought back scourging And accordingly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourges here are used as elswhere the greatest torments are to make him confesse what his crime was v. 24. See 2 Mac. 7. 37. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies literally to bend forward it referres to the custome in scourging which was to fasten them to a block or piece of wood made fast to the earth of a cubit and an half high for the person that was to be punished to lean on bending his body down to it And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the bending him forward to this block or little pillar that the upper part of his body should lean on it and so exposing him to the Lictor or executioner This is here said of the Centurion in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose office it seems it was to doe this Master Bois of Ely a very learned man hath here a conjecture that the phrase should have an hypallage in it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he extended the scourges to him or shewed them him extended making it the description of a Lictor holding his scourge in his hand and shaking and fitting it for execution and striking a terror into the prisoner also by that means This conjecture being ingenious it was not unfit to have mentioned Josephus Scaliger also hath another Epist 146. that it refers to the manner of scourging express'd in the Comedie Ego plectar pendens I shall be scourged hanging viz. that they were lifted up from the ground their heads higher than their heeles and tyed with ropes hands and feet making those ropes to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and that elevation of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. A Romane That Paul was free of Rome by being born in a city that had the Roman privileges is sufficiently known so saith Philo of Agrippa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave the privileges of the Roman citizenship to whole countreys of some of his friends So the Philippians call themselves Romans Act. 16. 21. Philippians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by countrey Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by decrees saith Photius Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 146. Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Tarsus the Metropolis of Cilicia was such is intimated by Diodorus Siculus l. 47. where speaking of the Emperours Julius and Augustus he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those of Tarsus were so kind to Julius and after for his sake to Augustus Caesar that from his own name he call'd them Juliopolis That it was unlawfull for any such person to be bound or scourged is apparent by Cicero Or. 5. in Verr. Facinus est vincire civem Romanum scelus verberare prope parricidium necare quid dicam in crucem tollere It is a foul fault for any Praetor c. to bind a citizen of Rome a piacular offence to scourge him a kind of parricide to kill him what shall I call the crucifying of such an one And for that that follows of his being scourged before condemnation as being by way of examination or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 24. it is here supposed to be 't is that which Cujacins hath observed out of Salvian to be distinctly against law and all that is here said in this verse is set down by S. Paul as distinctly according to the Roman form as if the whole verse were taken and translated out of their Law Yet was not this so farre true that a Roman citizen might not be punished but as Raewardus observes the custome was that before he were so punished he should judicio duumvirûm be adjudg'd to lose his privilege and be uncitizen'd and pronounced an enemie of the commonwealth and then he might be scourged or put to death that being the form of disfranchizing him Lictor colliga manus or caput obnubito infelici reste suspendito verberato vel intra pomoerium vel extra pomoerium Lictor bind his hands or cover his face hang him scourge him either within or without the suburbs as Livy testifies l. 1. V. 28. Freedome Most of the Jewes saith Philo in leg ad Caium were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans made free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for being brought captive into Italy they were set at liberty by their masters that possess'd them but payed a price for that favour So 2 Mac. 4. 9 Jason promiseth a great summe of monyto Antiochus among other things to have power to make some of Jerusalem citizens of Antioch meaning to make his money soon up again by selling it to those that desired that privilege see Note on Phil. 3. l. So saith Photius Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 145. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About that time that privilege was enjoyed not only by those which were natives of Rome but by as many as either by favour or money were made partakers of that appellation So also Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 378. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 379. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being aliens of another nation and countrey they were received into the Roman album made citizens of Rome Such an one it seems was the chief Commander here who had himself personally bought this freedome or privilege of a citizen of Rome But Paul was born to this liberty by being born in a city that had obtained of the Emperours that privilege for all the inhabitants thereof see note c. Thus in Eusebius Eccl. Hist l. 5. c. 1. in the examining of Christians by the persecutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that proved to be municipes free denizons of Rome 〈◊〉 〈◊〉
sounds literally such as are the special kinds of ornament wherein one is set out most pompoâ—sly and magnificently so as vain glorious persons adorn themselves CHAP. III. 1. WHerefore when we could no longer forbear we thought it good to be left at Athens alone Paraphrase 1. And therefore being no longer able to bear the want and desire of seeing or hearing of you I resolved to deprive my self of Timothies company and to stay alone at Athens a City in Greece 2. And sent Timotheus our brother and minister of God and our fellow-labourer in the Gospel of Christ to establish you and to comfort you concerning your faith Paraphrase 2. To settle you in the doctrine of the Gospel which we had planted among you and to comfort you against all the tribulations which were befallen you for the profession of the faith of Christ 3. That no man should be moved by these afflictions for your selves know that we are appointed thereunto Paraphrase 3. To keep you from being discouraged or falling off by reason of these afflictions by putting you in mind of what I am sure you know already that this is to be looked for by all true believers the Gospel being the covenant of the Crosse and so nothing in it strange that God should determine to permit and not to restrain the malice of wicked men but leave Christians to be exercised by them 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to passe and ye know Paraphrase 4. For of this at our first preaching the Gospel to you we advertised you that afflictions are the Christians portion And it hath accordingly come to passe and so you have the experimental knowledge of it 5. For this cause when I could no longer forbear I sent to know your faith lest by some means the tempter have note a tempted you and our labour be in vain Paraphrase 5. And therefore the occasion of our late sending of Timothy was to see whether you continued constant or whether the devil and the world bringing persecutions upon you for the faith had wrought upon you by those temptations and so all our labour in planting the faith were cast away and lost upon you 6. But now when Timothy came from you unto us and brought us good tidings of your faith and charity and that ye have good remembrance of us always desiring greatly to see us as we also to see you Paraphrase 6. And now he at his return telling us that joyfull news of your constancy in the faith and of your love to God casting out all fear of persecution and that your kindnesse to me continues and that you are as desirous to see me as I to visit you 7. Therefore brethren we were comforted over you in all our affliction and distresse by your faith Paraphrase 7. This was matter of extrem joy to us in the midst of our afflictions or in the midst of yours that though the Gospel had brought persecution and distresse upon you yet you continue faithfull and constant in despight of all 8. For now we note b live if ye stand fast in the Lord. Paraphrase 8. For whatsoever befall us we have matter of exceding joy Joh. 14. 19. such as if a man should return to life again see Psal 22. v. 26. 9. For what thanks can we render to God again for you for all the joy wherewith we joy for your sakes before God 10. Night and day praying exceedingly that we might see your face might perfect that which is lacking in your faith Paraphrase 10. once more be able to visit you and complete or fill up those things which are necessary to your faith see Mar. 12. 6. and perseverance in it 11. Now God himself and our father and our Lord Jesus Christ direct our way unto you Paraphrase 11. give us a speedy journey 12. And the Lord make you to increase and abound in love one towards another and towards all men even as we doe towards you 13. To the end he may establish your hearts unblameable in holinesse before God even our Father at the coming of our Lord Jesus Christ with all his Saints Paraphrase 13. Which is the sure means of obtaining that grace from God which may preserve you pure and holy so as may be acceptable before him who is both our God and our father at that great day now approaching to the destruction of the obdurate unbelievers and rescue of the faithfull which is one coming of Christ with his Angels see Jud. 4. and so in like manner at the dreadfull day of doome Annotations on Chap. III. V. 5. Tempted It is ordinary in the Scripture-dialect for Verbs to signifie beside the action or passion noted by them the effect which is consequent thereto Of Passives it hath been noted at large Note on Mat. 11. b. And of Actives there want not examples especially in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now we speak of For to tempt doth ordinarily signifie no more then to offer temptations to propose or suggest those objects which if the man resist and reject are matter of vertue in him but having tempted here signifies evidently having brought them unto sinne that is wrought upon them corrupted them by temptations for otherwise his labour in preaching the Gospel to them would not become vain by that means So when God is said to give men to Christ Joh. 6. 37. the meaning is that by Gods preventing and preparing grace they do effectually come to Christ receive and embrace the Gospel V. 8. Live To live beside the literal notation of it signifies also to be cheerfull or merry to rejoyce So Psal 22. 26. your heart shall live for ever which is a consequent of eating and being satisfied praising God So Joh. 14. 19. Because I live ye shall live also In the first place it is literally taken for Christs resurrection but in the second for their rejoycing such as was caused by the recovery of a friend from death to life these joyned by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observed on Mat. 8. Note k And this is ordinary in all languages Hebrew Greek and Latine And so here it is evidently used we live if c. that is it is matter of infinite joy to us and accordingly it follows as an expression of exultancy For what thanksgiving can we return for all the joy c. CHAP. IV. 1. FUrthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Paraphrase 1. Now my brethren by all the kindnesse which you bear to us we intreat you and by all the obligations that the Christian faith lays upon you and the care of your own eternal welfare we advise you in the presence of God that ye walk
obedience to the commands of the true God so that hereby we have all security that we cannot mistake it being God who cannot lye whom we adhere to and his Son Jesus Christ of whom he hath given his testimony And thus we may confidently resolve that the Christian Religion is the true 21. Little children keep your selves from note d idols Amen Paraphrase 21. Farewell my tender Christians and be sure you keep your selves from offering sacrifices to the false idol Gods which the Gnosticks would doe in case of persecution and from those mixtures of heathenisme and uncleannesses practised in their heathen worships by them and brought in among Christians by that licentious sect and even from images themselves which the Gnosticks who pretended to have forsaken the idolatries of the heathens and so to have become Christians did again fall into worshipping the images and pictures of Simon Magus and Helena and offering sacrifices unto them Amen Annotations on the first Epistle of John Chap. V. V. 6. Came by water and blood What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that came by water and blood here signifies will appear by considering the Context and the relation of these to the former words There the belief that Jesus is the Son of God is the means of victory over the temptations of the world the baits then offered by the Gnosticks carnal pleasures on one side and immunitie from persecutions on the other And to that this belief is a very proper instrument For considering wherein Christ's sonship was exercised here on earth his innocence and his sufferings and that if we will behave our selves as sons of God we must imitate him and that our faith in him consists in thus transcribing these his filial qualifications the conclusion hence follows that he that is such a child of God v. 4. that is that believes that Jesus is the Son of God v. 5. doth or will overcome the world This then being the force of the Apostles arguing it must follow that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he that came by water and blood must be the description of Christ as that sonship of his is express'd for our imitation in this matter that is as he approv'd his innocence faultlesness to God on one side and his patience and in spight of temptations even of death it self perseverance on the other side And this is here figuratively express'd and the figure fetched from an eminent passage in the story of Christ particularly considered and related by S. John and that with a special weight laid on it both for the truth and the considerablenesse of it viz. the water and blood that at his crucifixion came out of his side at the piercing of it the water being a most proper embleme of his innocence and the blood of his patience and constancy and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his having come by these two is no more then the having had these two emblemes and the things signified by them most eminently observable in the discharge of his office here on earth For we know that being sent or coming are the words that refer to discharge of office Christ is said to be sent by God and which is all one to come and is proverbially styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh and he that cometh into the world that is the great Prophet sent by God for the discharge of this office which as Son of God Mat. 3. 17. he was ordained to and for which he came into the world and which he did with perfect singlenesse and resisting unto blood suffering death in the cause and those two were express'd by that joint embleme at his death the water and blood which John saw flow from him In this matter also it is that the Spirit is also joined as a testifier that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flowing out of water and blood which was an evidence of the wounding and piercing him to the heart For first the Spirit 's descending on him at his baptism and lighting on him as a dove was one testimonie of his perfect innocence and acceptablenesse in the sight of his Father And secondly by that Spirit 's descent being instated on his Prophetick office he is also furnished with the gift of miracles c. which were sure testimonies that what he preached was Gods message that he was no sinner no seducer no false prophet seeing as the Jews confess'd he did such miracles Thirdly the coming down of that Spirit upon the Apostles and that according to the promise of Christ was a testimonie of the truth of what else he said and by this descent the Spirit became a Paraclete or Advocate of Christ and so testified and convinced the world as of their sin in crucisying him so of his righteousnesse in that after his crucifixion he was raised and taken up to the Father All this being thus said in this verse as it is the proving of what went before by these three witnesses so doth it introduce what follows v. 7 8. which is but the saying the same again and joining a parallel with it for so I suppose the following words are to be understood For there are three that bear witnesse in heaven c. not that that is a reason of what went immediately before for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water and blood and spirit do witnesse v. 6. but that it is a parallel to illustrate it by and might in sense be best express'd thus As there be three that bear witness in heaven the Father the Word and the holy Ghost and these three are one So also there are three that testifie on the earth the spirit and water and blood and these three though they are not one by any kind of unity of nature as the former three are yet they agree in one that is in one testimony evidently confirming the same thing which they were brought to testifie v. 6. Of such like idioms of speech we have formerly noted many in Note on Mat. 9. d. By this means as this whole place is competently explained and freed from all difficulty so is it vindicated from a first mis-interpretation which some late writers have fastned on it interpreting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. are one by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they agree in one But of this first there can be no evidence nor indeed any reason assigned that the phrase should be so suddainly altered v. 8. if the same thing were meant which was so immediately before v. 7. so differently expressed If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one had signified no more but agree in one testimonie v. 7. is it
all plagues as often as they will Paraphrase 6. And secondly having that power of prayer as to shut up heaven that it should not rain for the same space that Elias did that is three years and an half v. 3. see Jam. 5. 17. and two passages more referring to Moses as first the power to turn the water into blood through all Aegypt and secondly to bring plagues upon them noting by both these that they were a kind of Moses and Elias designed by God one to bring the Jews to obedience as Moses the other to destroy Idolatry as Elias the first the work of the Bishop of the Jewish congregations the second of the Bishop of the Gentiles 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomelesse pit shall note c make war against them and shall overcome them and kill them Paraphrase 7. And when they have spent a good time in discharging their office thus in endeavouring to reduce both Jews and Gentiles and bring them into the Church an eminent instrument of the devils Barchochebah in Adrian's time will gather a multitude of unbelieving Jews unto him and as a wild beast ravine and devour kill and plunder all that will not joyn with him against the Romans and so as histories affirm of him handle the Christians cruelly and hostilely because they would not doe so and unlesse they would deny Christ 8. And their dead bodies shall lie in the streets of the great City which spiritually is called Sodome and Aegypt where also our Lord was crucified Paraphrase 8. And upon this pretence kill them and cast out their carcasses in the streets without burial and this still in Jerusalem that no Prophet might be slain any where else which cannot better be compared then to Sodom for abominable sins of the Gnosticks to Aegypt see note c. on ch 14. for oppressing God's people that is the Christians nor express'd by any character then that which brought all their punishments upon them their crucifying of Christ and dealing in like manner with Christians 9. And they of the people and kindred and tongues and nations shall see their dead bodies three days and an half and shall not suffer their dead bodies to be put in graves Paraphrase 9. And thus shall it be the Christians shall be thus slain and cast out into the streets without any compassion or reverence either from the Jews or heathens inhabiting at Jerusalem see note on ch 10. c. as long as that seditious company prevail there 10. And they that dwell upon the earth shall rejoyce over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the earth Paraphrase 10. And this should be matter of rejoycing and congratulating to the Jews one with another as upon the destruction of their greatest enemies as Elias was counted an enemy to Ahab whom he would have reformed 11. And after three days and an half the Spirit of life from God entred into them and they stood upon their feet and great fear fell upon them which saw them Paraphrase 11. But after some time their cause should come to be heard before God their injuries to be avenged the Christians of these congregations should begin to flourish again as in a kind of resurrection from the dead by the power and mercy of God and all that saw this and the manner of doing it Christians rescued by the Idolatrous heathen Romans could not but acknowledge it a great work of Gods and worship God for it 12. And they heard a great voice from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them Paraphrase 12. And they were taken up as it were to heaven out of this bloody seditious broil that lay so heavy upon them that is restored to a great and notable tranquillity to Halcyonian days of peace and Christian profession 13. And the same hour was there a great earthquake and the tenth part of the City fell in the earthquake were slain of men seven thousand and note d the remnant were affrighted and gave glory to the God of heaven Paraphrase 13. And as they were thus rescued and relieved so the other inhabitants of that place that joyned in that sedition or complyed with them against the Christians v. 10. were destroyed by the Romans a great part of that new city and the inhabitants thereof and upon this the rest turned Christians seeing the prophecies of the two witnesses fulfilled upon those that would not believe or obey them 14. The note e second woe is past and behold the third woe cometh quickly Paraphrase 14. And so this calamity lighting on the Jewes in Adrian's time was in a manner as bloody as that other under Titus and though it came some time after the former yet was not long deferred That under Titus was the 2 d woe described from c. 9. 12 15. to the end of chap. 10. and this under Adrian the 3d set down from the beginning of this chapter and caused by the sedition of Barchochebah v. 7. 15. And the seventh Angel sounded and there were great voices in heaven saying note f The kingdomes of this world are become the kingdomes of our Lord and his Christ and he shall reign for ever and ever Paraphrase 15. And this summarily repeated by the sounding of the seventh Angel who was to conclude this whole tragedie For as he sounded thunders were immediately heard that is pouring in of the Roman armies upon them mention'd v. 13. and an immense multitude of Jewes almost six hundred thousand of them slain faith Dio others affirm as many more from the beginning of this warre And as this was done on the seditious Jewes so by this means the Christians especially of the Gentiles came to flourish there more then ever and that whole city became in a manner Gentile-Christian Marcus a Gentile being the one Bishop under which both Jew and Gentile-Christians were united and thus the Church of Jerusalem entred upon her flourishing condition and the faith of Christ got the upper hand so as it never should be destroyed utterly again 16. And the four and twenty Elders which sat before God on their seats fell upon their faces and worshipped God Paraphrase 16. And the four and twenty Bishops of Judaea ch 4. 2. acknowledged this a great mercy of God which tended wonderfully to the prosperity of the whole Church of Judaea under them 17. Saying We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned Paraphrase 17. Saying Blessed be God for this infinite mercy of his wherein he hath magnified his fidelity to the Christians and used the Gentile-Romans as his instruments to set up his Christian Church in Judaea 18. And the note g nations were angry
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
A PARAPHRASE AND ANNOTATIONS VPON THE New Testament A PARAPHRASE AND ANNOTATIONS Upon all the Books of the New Testament Briefly explaining all the difficult places thereof The Second Edition corrected and enlarged By H. HAMMOND D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luc 2 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. LONDON Printed by J. Flesher for Richard Davis Bookseller in Oxford MDCLIX A necessary Advertisement to the Reader TO prepare the Reader to receive the designed benefit of this work it will be first usefull to present him with a scheme or brief Table of the severals which here are offered to him and will be reducible to three heads The first concerning the Original Text the second concerning the Version or Translation the third concerning the Exposition of it In every of these if all that hath formerly been observed and written by others had here been summarily repeated it would have given a vast but unnecessary bulk to this Volume and therefore for those things which have been already thus largely insisted on whether by the Antients S. Chrysostome and the Greek Scholiasts or among the many later writers on this subject by the most judicious and learned Hugo Grotius in his admirable Comments on the Gospels as also in the Posthumous Annotations on the other parts of the New Testament which for a great part bear his signature upon them the care hath been to leave the Reader from their own hands to receive the account and reap the benefit of their excellent labours which are every where to be met with and not to adde one Volume more to the great number of those which are already inriched with the spoils and swelled by the transcribing of others observations In the first place that concerning the Greek Text Many learned men especially Lucas Brugensis and Robertus Stephanus have used great industrie to observe the various readings of the many Manuscript Copies which had been diligently collected and compared And these are already to be had by those that please to consult them Yet because this Kingdome of ours hath been enriched with some monuments of Antiquity in this kind which were probably designed by God for more honorable uses then onely to be laid up in Archives as dead bodies in vaults and charnel-houses to converse with dust and worms and rottenness some of these I have chosen to advise with and from them to offer sometimes a various reading yet not permitting this to supplant or turn out that which hath vulgarly been received but setting it in the inner margent that those that have judgement may as they see cause make use of it The first MS. which I have my self twice compared I found in the place of my Education in the Librarie of S t Mary Magdalene College in Oxford a fair and an ancient Copie The second is that more known in the King's Librarie at S t James's presented to our late Soveraigne by Cyrill the Patriarch of Constantinople written in Capital letters by a very antient hand of Thecla as it is thought and now happily prepared for the presse by the great pains and judgment of M r Patrick Young from whose hands the most Reverend Father in God the Archbishop of Armagh having long since received a Copie of the various readings was pleased to communicate them to me The third is the Greek and Latine MS. of the four Gospels and the Acts found ninety years since in a Monasterie at Lions in the time of the Civil warre in France and twenty years after presented by Theodore Beza as a monument of venerable Antiquity to the University of Cambridge the variations of which from the vulgar printed Copies I also acknowledge to have received from the favour of the most Reverend Archbishop of Armagh What hath from any of these appeared useful to be proposed is in the inner margent of this Book translated and set over against the Text with an or in the front of it as the Characteristick note to distinguish it from the changes of the English Translation which without that mark are put in the same margent 2. In the next place concerning the Translation The first part of my task was to prepare a new one out of the Original Greek such as seemed to me most agreeable and on which my present understanding of the Text is founded and to authorize or give confidence to such an undertaking I had in my prospect not only the two English Translat the one in the Book of Luurgie the other in the Bibles but the examples also of many learned men as well those that live in the obedience of the Bishop of Rome whose great I shall adde just value of the Vulgar is notwithstanding sufficiently known as others of the Reformed Churches Such of both sorts are Cardinal Cajetane M r Calvine who translate from the Original what they comment upon So doth Oleaster and Mercer and Forerius and Erasmus and Malvenda a late Spanish Frier in his seven Volumes of Comments on the Bible I need not adde Junius and Tremellius and Beza and Castellio the Authors of the Spanish the Italian the French Translations and many more who have all made use of that liberty Yet considering my own great defects the incompetencie and disproportionableness of my strength and few years consideration to the length and weight of this work and knowing that as oft and as farre as I differed in my sense from other men so often and in the same distance did other men differ from me and having before my eyes from the fate of other men's attempts in this kind which I could not induce my self to approve of great reasons to forecast and foresee mine own hazards and though not to discern yet to fear and suspect many misadventures therein and so to passe that more early censure on my self which from others which saw not with my partial eyes I had cause to look for Upon these I say and some store of other considerations I made choise of the course which now is taken in stead of obtruding a new retaining the known Translation of our Bibles and after the manner which was formerly used in our Bibles of the larger impressions of noting some other rendrings in the Margents annexing where it seemed usefull another Translation of some words or phrases with this * or †or other like marks of reference to the words in our vulgar Text And this is done also in the inner Margent And where the matter is of any difficulty or weight the reasons of the change are more largely offered and are to be found in the Annotations referred to by some letter of the Alphabet a. b. c. c. set over the top of the word in the Text. But when the matter is more perspicuous or lesse weighty so that the bare affixing of the Greek words is a sufficient reason for the rendring them then that only course is taken and the Greek being affix'd to the
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
learners those that now heard and received his doctrine though perhaps not absolutely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 5. 1. the promiscuous multitude the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. 25. the many troops that followed him but I say the multitudes of Disciples that beleived on him were astonish'd at his doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he taught them thus Luke 6. 17. it is set down distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude of Disciples out of which 't is said he chose twelve v. 13. signifying that there were more Disciples then those twelve in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the great multitude of people from all Judaea c. that came to hear and to be healed of him So oft in other places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple is applyed to all that entred into his school as well as to the Twelve So c. 8. 21. 't was a Disciple which said Lord suffer me first to bury my father but sure none of the Twelve and so in many other places From all which 't is clear to whom the doctrine and precepts of this Sermon belongs as also who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye who are said to be the salt of the earth c. v. 13. not the Apostles peculiarly for as yet there were none such but all Christians which were then in the world and so in like manner all that should succeed them in that title all that enter Christs school that professe his doctrine and so follow him as obedient Disciples V. 5. The earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very often hath a peculiar Critical signification in the Gospels and referres to the land of Judaea and here by being promis'd to the Meek and obedient looks distinctly on the fift Commandement and in it on the Land which the Lord thy God giveth thee i. e. a fruitful prosperous being here on earth which is here said to belong by promise of God peculiarly to the Meek And though sometimes it proves not so when in time of civil dissensions the supreme Governours are resisted and perhaps overcome for then the Meek or obedient conscientious subjects are commonly involv'd in the worst because in the Princes condition are deprived of their part in this promise turn'd out of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance or portion yet because this is an irregular and extraordinary case in respect of which this General rule is capable of exception and because this is a particular tryall fit to befall a righteous man to see whether his estate will tempt him out of his duty and because the Godly mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporal felicity that is promis'd to him is alwayes with this reservation unlesse it be fitter for his turn that God make some experiments by afflicting of him which if he be found faithful in such tryals will encrease his glory and abundantly recompense the losse of this earth here by the land of the living hereafter and because the Hundred fold promised in this life i. e. the most fruitful Canaan-harvest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inheriting of this plentiful land is dispensed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an allay or mixture of persecutions therefore I say the truth of this promise still remains good that the meek shall possesse the earth that obedience to superiours hath generally though with the exceptions premised the promise of this life and on the other side the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cry which saith Procopius on Isaiah c. 5. 7. is the direct contrary to this murmuring disobedience sedition c. is there saith he the peculiar cause of desolation even of Temporal infelicities V. 8. See God The seeing God here may perhaps not look so farre off as the Beatifical vision in another world but be first fulfill'd in the work of Grace in opening our eyes to behold the wonderful things of God's law for this belongs peculiarly to the purity of heart as that excludes both hypocrisie and uncleannesse filthinesse of the flesh and spirit Thus saith Origen did God exhibit himself to be seen of Abraham Isaac and Jacob not to the eyes of their Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pure heart contra Cels l. 1. p. 285. Many excellent Discourses toward this purpose we have from the light of Nature among the Pythagorean Philosophers Porphyry Iamblichus Plotinus Marinus when they speak of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly in Hierocles his pref on the Golden verses V. 9. The Peacemakers The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or work in sacred dialect doth oft signifie the habit or bent of the mind with the consequent actions so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit or live indulgently in sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a sincere inclination or resolution of mind which is never sine effectu utterly uneffectuall toward righteousnesse as that signifies the practise of Christian virtues Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 3. 18. they that work Peace are peaceable minded men and so proportionably the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace-makers is used in this place in the same signification As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows they shall be call'd sons that must be rendred according to the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called i. e. to be mention'd on Mat. 2. k. And so 't is used 1 John 3. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of God both here and v. 45. are they which partake of and resemble him in some special divine excellencies as sons of God are imitators of him Eph. 5. 1. such as peaceable-mindednesse here Just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of Mars are good souldiers and sons of Neptune men of a savage and tyrannous disposition And so 't is observable that John 8. 39. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe the works and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being willing or delighting to doe them v. 44. are evidences of Sons V. 11. Shall revile you As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall call his name c. 1. 23. signifies his name shall be called and so in other places there noted so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they shall persecute and revile you signifies when ye shall be persecuted c. and v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so they persecuted the Prophets without any intimation who the Persecutors were is so were the Prophets before you persecuted See Note on Luke 16. 9. V. 13. Have lost its savour The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insipidum unsavoury and then by a Metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and here one of those is taken for the other and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for being saltlesse insipid unsavoury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having lost all its saltnesse all of that quality that belongs to that creature V. 17. Law
for austere ascetick persons men that fast very often having thus macerated themselves with that exercise And then proportionably with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse must be more then sad Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a fierce and horrid ghastly countenance such as men have when they are well nigh starved But passing by this there is yet a third rendring of the phrase which seems more commodious to the place by interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the looks and not the faces and then it may fitly be rendred they spoil their looks endeavour to look as ill as they can And for this it is to be observed that foul or sordid apparel will contribute much toward it So in Eust athius on Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body carefully wash'd becomes fairer and so also by putting on white clothes as on the other side sordidnesse and illtatterd clothes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be read in Hesychius darken a bright countenance where the word is used of that illnesse of looks which sordid clothes do cause To this I may yet further adde that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hab. 1. 5. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a confusion of countenance as attends astonishment or vehement trouble See Note on Acts 13. k. and so may here in that sence be fitly joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forming and putting on such a sad troubled confounded countenance which cannot but be taken notice of by any But this still not by any outward meanes of discolouring it but by an affected sadnesse or change of looks or by foul and sordid garments and the like V. 9. Anoint The interdict of Unction and Lotion among the Jews belongs only to dayes of mourning and humiliation Thus the Mischna Cod. Joma c. 7. § 1. On the day of Expiation that great day of humbling the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are interdicted meat and drink and washing and anointing and so in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the companying of husband and wife to which agrees that of S. Paul 1 Cor. 7. 5. that the husband and wife are not to deprive one another but for a season upon consent that they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be at leisure for fasting and prayer and accordingly the Greek and Latine Church have made Canons to that purpose See Balsamon ad Can. 3. Dionys Alex. and Gratiun Decret par 2. causâ 33. quaest 4. by which it appears that this Anointing and Washing are not festival rites but usual at all times save only of fasting So Dan. 10. 3. describing his fast neither did I anoint my self at all is joyned to his I eat no pleasant bread neither came any flesh or wine into my mouth and so of David 2 Sam. 12. 2â— when he made an end of mourning for the child 't is said he arose from the â—arth and washed and anointed himself and eat bread to signifie that the omission of those was a ceremony of his mourning fasting and so 2 Sam. 14. 2. the widow of Tekoa that is to feign her self a mourner is bid to put on mourning apparel and not anoint her self with oyle By this and many other testimonies appeareth the daily use of Anointing and Washing and not that they were used onely on festival dayes though then they were used most liberally see Note on c. 26. c. And consequently that which Christ here commands under the phrase anoint and wash is no more then this that in those private fasts of theirs they should appear in their ordinary guise and not seem to men to fast not that they should appear to feast at that time V. 19. Rust The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is directly Greek for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumpsit comedit to consume or eat for which the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 28. Hence is the noun used for the locusts or whatsoever it is that strikes and devoures the corn Joel 1. 4. 1 Kin. 8. 27. Psal 77. 57. and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine rubigo rust not that which Iron is subject to but that which spoils corn and is called smutte among us And so this will be a proper sense for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here yet so that in a greater latitude it may belong to all other vermine which devour corn in the barn or garner yea and the Caterpillars that eat up plants and all other fruits also And then all the three sorts of earthly riches which humane providence is wont to store up are here noted 1. Garments 2. Corn and fruits of the earth and 3. Gold and Silver and Jewels all subject to these three sorts of such great uncertainties as make them unfit to be kept or treasur'd up only fit for the present use of themselves and others the poor mans stomach or back or purse being the safest store-house wherein we can lay them up and that by Malachy called Gods store-house and our liberality to them the laying up our riches or treasures in heaven here v. 20. 'T is true the word rust doth seem to referre to Metals which are subject to it and if we took it in that sense it would be agreeable to the sound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laying up treasures forbidden at the beginning of the verse Garments and Metals being the chief treasures and so reckon'd Jam. 5. 3. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 garments gold and silver followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treasure up So Achan of the treasure of Jericho purloin'd to adde to his own treasure a wedge of Gold and a Babylonish garment and agreeably to this the usual presents that subjects gave to their Kings and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which great personages gave to their guests as â—esseras amicitiae hospitalitatis tokens of friendship and hospitality at their departing were either apparell or metals So Naaman 2 Kings 5. offer'd Elizeus talents of Gold and changes of rayment And Alcinous and other Phaeacian Princes gave to Vlysses at his departure each a talent of Gold and a rich vestment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in Isocr ad Nicoc. in the beginning And for garments and cloaths it was wont to be a great treasure in this Kingdome till the vanity of changing fashions made it otherwise So in Records and antient Wills among us the bequeathing of garments took up a great part And accordingly the offices about the Wardrobe were of eminence in the Kings court as those other about the Treasury or Exchequer also
only signifies one that explores and examines and puts upon the rack in which notion it cannot be taken here but also a keeper of a common gaol and so it must do here the usage in this verse being proportionable and parallel to that which this man had dealt to his fellow-servant v. 30. which was casting him into prison untill he should pay the debt which argues the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to whom he is delivered to be the keeper of that prison and no more there being no use of the rack or torment in this businesse CHAP. XIX 1. AND it came to passe that when Jesus had finished these sayings he departed from Galilee and came into the coasts of Judea beyond Jordan Paraphrase 1. when all those occasions were over on which he spake those things 2. And great multitudes followed him and he healed them there Paraphrase 2. no lesse in Judea now then before in Galilee 3. The Pharisees also came unto him tempting him and saying Is it lawfull for a man to put away his wife for every cause 4. And he answered and said unto them Have ye not read that he which made them at the beginning made them male and female 5. And said For this cause shall a man leave father and mother and shall cleave to his wife and they twain shall be one flesh Paraphrase 4 5. Ye cannot but remember the strict union and conjunction betwixt man wife which was appointed by God in the creation Gen. 1. 27. where as soon as the man and woman were created We finde this conclusion made by Adam or rather the historian Gen. 2. 24. that the man was to forsake all and cleave to his wife and continue with her as inseparably as with another part of the same flesh see note on Lu. 16. b. 6. Wherefore they are no more twain but one flesh What therefore God hath joyned together let no man put a sunder Paraphrase 6. And therefore thus are they to be thought of as two by God united into one and then sure that which hath been thus instituted by God must not by man be altered it ought still to continue among you as it was first instituted 't is utterly unlawfull unlesse in case of falsenesse to the husbands bed Mat. 5. 32. to put the wife away 7. They say unto him Why did Moses then command to give a writing of divorcement and to put her away Paraphrase 7. To this the Pharisees objected saying What account then is to be given of that precept in the Law wherein Moses appointed the husband in some cases mentioned by him Deut. 24. 1. to give a bill of divorce unto the wife in this manner permitting him to put her away 8. He saith unto them Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not so Paraphrase 8. God in the Mosaical oeconomy knowing you Jews to be so imperswasible and obstinately bent to your own lusts and rages that in case you were obliged to live with hated wives and not permitted divorces it would probably cause in you some greater sin for the preventing hereof allow'd a dispensation in his point tolerated divorces and took so much pity and care of the oppressed hated wife as to provide this kind of releef for her commanding to give a bill of divorce thereby as by an act of manumission to restore her liberty to her with all decently to send her out of the family and in some sort endow her But this you see v. 4 5. was very distant from the appointment of God in the first institution of marriage 9. And I say unto you Whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery and who so marrieth her that is put away doth commit adultery Paraphrase 9. And accordingly I now define that whosoever shall use that liberty so frequent among you to put away his wife for any lesser cause then that of fornication and then thinke it free for him to marry again that man by marrying another whilst his wife is alive from the obligation to whom he is not nor can be freed is consequently guilty of adultery and so likewise he that marrieth her that is divorced taketh another mans wife which is adultery also 10. His disciples say unto him If the case of the man be so with his wife it is not good to marry Paraphrase 10. Hereupon his own disciples began to object that if marriage brought such an inseparable conjunction with it then sure the inconveniencies and hazards of marriage above the advantages and conveniencies of it would be so great that it were more prudent not to marry at all then to be subject to such possible inconveniencies 11. But he said unto them All men cannot receive this saying save they to whom it is given Paraphrase 11. To this objection he gave this answer that all men are not capable of that prudentiall ap horisme that a single life is more profitable and fit for their turn then marriage but those only whom God hath some way more then ordinarily fitted for it by some speciall gift 12. For there are some note a Eunuchs which were so born from their mothers wombe and there are some Eunuchs which were made Eunuchs of men and there be Eunuches which have made themselves Eunuches for the Kingdome of heavens sake He that is able to receive it let him receive it Paraphrase 12. For some live unmarried as being naturally enabled to doe so chastly and without great difficulty some as being by men disabled of which sort there were very many among the heathens ordinarily called Eunuches some out of firmnesse of resolution have gotten that mastery over themselves that they can live chastly in a single life and do so on purpose that they may have fuller vacancy to set themselves apart for the duties of Christianity Now he that finds this agreeable to his condition and can thus conquer and subdue himselfe he may doe accordingly if he please and shall do well and wisely in so doing 13. Then were there brought unto him little children that he should put his hands on them and pray and the Disciples rebuked them Paraphrase 13. that by imposition of hands he would bestow his benediction upon them And his disciples would have chid them away 14. But Jesus said Suffer little children and forbid them not to come unto me for of such is the kingdome of heaven Paraphrase 14. their meeknesse humility and docility are the temper which of all others is most like that which is required of disciples of Christ 15 And he laid his hands on them and departed thence Paraphrase 15. And using that ceremony of imposition of hands frequent among the Jews in all kind of benedictions he bestowed his blessing upon them 16. And behold one came and said unto him Good master what good thing shall I doe that I may
of friendship and peace is ordinarily said In reference to which is that of Aeschines de ementit Legat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salt of the city meaning thereby the publike peace and prosperity and from hence saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt before all other meaets was set before the guests The onely difficulty is from whence this custome sprang or wherein this symbolical nature of salt consists and that is answered by the same Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as salt being compacted of many drops of water every one in it self fluid and unsteady becomes one solid body so they that from distant places conjoyne into a league of friendship meet together both in place and friendly disposition CHAP. X. 1. AND he rose from thence and cometh into the coasts of Judaea by the farther side of Jordan And the people resort unto him again and as he was wont he taught them again Paraphrase 1. departed from Galilee Mat. 19. 1. 2. And the Pharisees came to him and asked him Is it lawfull for a man to put away his wife tempting him Paraphrase 2. Is it lawfull for a man upon a dislike of his wife for other causes besides fornication to put her away This they asked out of an intention to ensnare him knowing his doctrine in this matter Mat. 5. 32. contradicted that liberty which they had by Moses 3. And he answered and said unto them What did Moses command you 4. And they said Moses suffered to write a bill of divorcement and to put her away Paraphrase 4. Moses gave us liberty to do so Deut. 24. 1. 5. And Jesus answered and said unto them For the hardnesse of your hearts he wrote you this precept Paraphrase 5. This law wherein that was permitted by Moses was written to provide by that means against the inflexiblenesse and imperswasiblenesse of the Jewes hearts which if this were forbidden them would be apt to commit some greater villany 6. But from the beginning of the creation God made them male and female 7. For this cause shall a man leave his father and mother and cleave to his wife 8. And they twain shall be one flesh so then they are no more twain but one flesh 9. What therefore God hath joyned together let not man put asunder Paraphrase 6 7 8 9. But the prime law of the creation was quite otherwise making the union between husband and wife a sacred thing that must not be violated by any See note on 2 Pet. 1. 6. 10. And in the house his disciples asked him again of the same matter 11. And he saith unto them Whosoever shall put away his wife and marry another committeth adultery against her Paraphrase 11. by living as an husband with her whom he marries when he is the husband of another and causeth his own wife from whom he thus unreconcileably parteth to commit adultery Mat. 5. 32. that is giveth her great occasion and temptation and danger to do so 12. And if a woman shall note a put away her husband and be married to another she committeth adultery Paraphrase 12. part with her husband do her part in absolving the husband from his band to her and make use of it to marry her selfe again to another 13. And they brought young children to him that he should touch them and his disciples rebuked those that brought them 14. But when Jesus saw it he was much displeased and said unto them Suffer the little children to come unto me and forbid them not for of such is the kingdome of God Paraphrase 14. they are of that temper of innocence and simplicity and being impotent themselves resigne themselves up to be aided and sustained by others that they are of all others the fittest emblemens of those of whom the Christian Church is made up here and heaven hereafter 15. Verily I say unto you Whosoever shall not receive the kingdome of God as a little child he shall not enter therein Paraphrase 15. And he that shall not come to Christianity as a little 〈◊〉 that very humility and self-denyall and resignation and sole dependence on Christ as is observable in one of this 〈◊〉 never be received or entertained by Christ 16. And he took them up in his armes put his hands upon them and blessed them 17. And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I doe that I may inherit everlasting life Paraphrase 17. a young man Mat. 19. 20. a Ruler Lu. 18. 18. 18. And Jesus said unto him Why callest thou me good There is no man good but one that is God Paraphrase 18. The attribute of good belongs truly to none but God Is that thy meaning to acknowledge me such when thou callest me by that title 19. Thou knowest the commandements Doe not commit adultery Doe not kill Doe not steal Doe not bear false witnesse note b Defraud not Honour thy father and mother Paraphrase 19. The sixe commandements of the second table of the decalogue Honour thy father and thy mother Thou shalt not commit adultery c. and in stead of the tenth Thou shalt rest contented with thy own and not seek to encrease thy own condition by the diminution of other mens 20. And he answered and said unto him Master all these have I observed from my youth Paraphrase 20. thus farre I have gone already and have all my time constantly been an observer of all these commands 21. Then Jesus beholding him loved him and said unto him One thing thou lackest Go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the crosse and follow me Paraphrase 21. approved these gracious beginnings in him and accordingly spake friendly and kindly to him to allure and advance him to that degree of contempt of worldly possessions and riches which otherwise would depresse his soul and make him uncapable of true discipleship as the thrones in the parable of the sower that might give him the true advantages of wealth ability of relieving and supporting others and by a readinesse to suffer the utmost in that profession qualifie him for a capacity of discipleship first and then of eternall treasure 22. And he was sad at that saying and went away grieved for he had great possessions 23. And Jesus looked about and saith unto his disciples How note c hardly shall they that have riches enter into the kingdome of God Paraphrase 23. undertake the doctrine of Christ here or be made partakers of his glory in the kingdome of heaven hereafter 24. And the disciples were astonished at his words but Jesus answereth again and saith unto them Children How hard is it for them that trust in riches to enter into the kingdome of God Paraphrase 24. that look upon wealth with the eye of the world as that which can help them to all they want 25.
being in Galilee and his Apostles most of them being born there that he was of the sect and doctrine of the Galileans that no acknowledgement or tribute was to be paid to the Emperour 14 And when they were come they say unto him Master we know that thou art right and carest for no man for thou regardest not the person of men but teachest the way of God in truth Is it lawful to give note a tribute to Caesar or not Paraphrase 14. that thou wilt freely speak thy mind what danger soever come of it and not suffer the fear of Caesar to restrain thee from telling us the will of God 15. Shall we give or shall we not give But he knowing their hypocrisie said unto them Why tempt ye me Bring me a penny that I may see it Paraphrase 15. the treacherousnesse of their designe under those fair words 16. And they brought it And he said unto them Whose is this image and superscription And they said unto him Caesars Paraphrase 16. See Note on Mat. 22. c. 17. And Jesus answering said unto them Render to Caesar the things that are Caesars and to God the things that are Gods And they marvelled at him 18. Then come unto him the Sadducees which say there is no resurrection and asked him saying Paraphrase 18. Mat. 22 23. no future state after this life 19. Master Moses wrote unto us If a mans brother die and leave his wife behind him and leave no children that his brother should take his wife and raise up seed unto his brother 20. Now there were seven brethren and the first took a wife and dying left no seed 21. And the second took her and dyed and left no seed and the third likewise 22. And the seven had her and left no seed last of all the woman dyed also 23. In the resurrection therefore when they shall rise whose wife shall she be of them for the seven had her to wife 24. And Jesus answering said unto them Doe ye not therefore erre because ye know not the Scriptures neither the power of God Paraphrase 24. The doctrine of the scriptures concerning the resurrection and the power of God in bringing it to passe 25. For when they shall rise from the dead they neither marry nor are given in marriage but are as the Angels of God which are in heaven 26. And as touching the dead that they rise have ye not read in the book of Moses how in the bush God spake unto him saying I am the God of Abraham and the God of Isaac and the God of Jacob Paraphrase 26. See Note on Mat. 22. d. 27. He is not the God of the dead but the God of the living Ye therefore doe greatly erre Paraphrase 27. Those therefore were then alive when God said this of them which was long after their death 28. And one of the Scribes came and having heard them reasoning together and perceiving that he had answered them well asked him Which is the first commandement of all 29. And Jesus answered him The first of all the commandements is Heat O Israel the Lord our God is one Lord. 30. And thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and with all thy strength this is the first commandement Paraphrase 30. Understanding v. 33. 31. And the second is like namely this Thou shalt love thy neighbour as thy self there is none other commandement greater then these 32. And the Scribe said unto him Well Master thou hast said the truth for there is one God and there is none other but he 33. And to love him with all the heart and with all the understanding and with all the soul and with all the strength and to love his neighbour as himself is more then all whole burnt-offerings and sacrifices Paraphrase 33. And the real substantial performance of all duties both towards God and Man is to be preferred before all those ritual performances that Religion is generally placed in 34. And when Jesus saw that he had answered discreetly he said unto him Thou art not farre from the kingdome of God And no man after that durst ask him any question Paraphrase 34. This account of thine argues that thou art not farre from being a Christian the doctrine of the Gospel containing little more in it beyond this 35. And Jesus answered and said while he taught in the Temple How say the Scribes that Christ is the son of David Paraphrase 35. How comes it to be generally resolved by the Doctors of the Law out of the Scripture 36. For David himself said by the holy Ghost The Lord said to my Lord Sit thou on my right hand till I make thine enemies thy footstool 37. David therefore himself calleth him Lord whence is he then his son And the common people heard him gladly 38. And he said unto them in his doctrine beware of the Scribes which love to go in long cloathing and love salutations in the market places 39. And the chief seates in the Synagogues and the uppermost roomes at feasts 40. Which devoure widows houses and for a pretense make long prayers these shall receive greater damnation Paraphrase 40. Ma. 23. 14. 41. And Jesus sat over against the treasury and beheld how the people cast money into the treasury and many that were rich cast in much Paraphrase 41 in the Temple over against the chest into which the free-will offerings were cast for pious and charitable uses Lu. 21. 1. 42. And there came a certain poor widow and she threw in two mites which make a farthing 43. And he called unto him his disciples and saith unto them Verily I say unto you that this poor widow hath cast more in then all they which have cast into the treasury 44. For they all did cast in of their abundance but she of her note b want did cast in all that she had even all her living Paraphrase 44. having scarce enough for her self yet out of that very little hath been liberal and Annotations on Chap. XII V. 14. Tribute Judas of Galilee called indifferently Gaulonita and Galilaeus was saith Josephus head of a fourth sect among the Jews see Antiq. l. 18. c. 2. and having Saddok a Pharisee joyned to him he sollicited the people to defection telling them that God was to be their only Master and Prince and no mortall to be acknowledged such that the requiring a taxe from them if it were payd by them was a manifest profession of servitude and that 't was their duty to vindicate their liberty by which means he raised a great sedition among the Jews and was the cause under pretence of defending the publick liberty of innumerable mischiefes to the nation Of this sect 't is possible they suspected Christ might be a favourer and the rather for his being counted a Galilean and that therefore they now come and aske him this question And though he answer most
appropriated to S. John onely may appear probable because this style seems to have been known among the Jews before Christs time and is oft used by the Chaldee paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord. As when Gen. 3. 22. we read The Lord said Behold the man c. the Targum hath it And the word of the Lord God said Behold Adam whom I have created alone in my age as I am alone in the highest heavens see the learned Paul Fagius on the Chaldee paraphrase of that place So Gen. 26. the word of the Lord created Adam So Isa 1. 17. in stead of my soul the Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word hateth and c. 45. 17. Israel is delivered or saved by the Lord they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of the Lord so Jer. 1. 8. because I am with thee they read because my word is with thee and so Psal 110. 1. The Lord said unto my Lord they again The Lord said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his word And to Abraham Gen. 15. 1. I am thy shield My word is thy shield So is Christ called the word in the Alcoran and therefore the paraphrast of it Ben Achmet expounds his word by the son of Mary And it seems this word in this sense was gotten among the Heathens very antiently which caused Amelius when he read the beginning of S. Johns Gospel to cry out Per Jovem barbarus iste cum nostro Platone sentit verbum Dei in ordine principii esse This barbarian is of our Plato's opinion that the word of God is in the order of principles Thus Julian the Apostate hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus God word Ep. 51. p. 210. Of the full importance and cause of this name see Sol. Glassius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiae p. 270. V. 3. Excellent Theophilus 'T is not certain that Theophilus here was the proper name of a particular man but perhaps a feigned title to signifie every Christian every one that loved God to whom he addresses his discourse Thus saith Epiphanius Haer. 51. p. 429. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether he wrote to one Theophilus when he said this or whether to every man that loved God leaving it uncertain which it was Thus Salvian in his Epistle to Salonius prefix'd before his books ad Eccles Cathol giving him an account why he inscribed those books not by his own name but by that other of Timothy saith he followed this Euangelists example qui in utroque divini operis exordio Theophili nomen inscribens cùm ad hominem scripsisse videatur ad amorem Dei scripsit who in the beginning both of his Gospel and of the Acts inscribing the name Theophilus seeming to have written to a man he wrote to or for the love of God Thus in Athanasius l. de incarn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used promiscuously for Christians And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be no title of honour nor any more then Optimus in Latine a forme of civility onely V. 5. Of the course of Abiah Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do literally denote the service of no more then a day yet it is not so to be taken here but in a greater latitude for the space of a week So saith Titus Bostrensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you must not understand the word of dayly continuance and serving in the Temple but of weekly V. 10. time of incense At the time when the Priest offered incense within in the Sanctuary or Tabernacle the people were left alone without in the atrium Judaeorum the court of the Jews praying for the pardon of sins every man apart for himself till the Priest came back again and pronounced the benediction This is it that seems to be referred to by the half hours silence in heaven Rev. 8. 1. which seems there to be set in relation to that time of the Priests being gone in to offer incense This is set down punctually Ecclus. 50. where v. 15. there is mention of the high priest Simon the Son of Onias offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the odour of sweet smell or of incense unto God Then saith he the sons of Aaron cryed out and sounded with trumpets v. 18. as in that Rev. 8. 2. it followes immediately the seven trumpets were given to the Angels c. and then followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19. then all the people together made hast and fell on their face to the ground and v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people besought the Lord most high in prayer before the merciful until the ministery of the Lord the incense noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were done and they had accomplished his service all which is a distinct description of this manner of the peoples praying without whilest the Priest offers within as the two other parts 1. of giving praises to God and 2. the Priests pronouncing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or benediction are set down there also one v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the singers sang praises with their voices c. the other v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then descending he lift up his hands over all the congregation of the children of Israel to give blessing to the Lord or the Lords blessing out of his lips c. V. 17. To the wisdome The difficulties of understanding this verse will be best avoided and the obvious sense of it most clearly arise if it be first observed that there be in the Hebrew language but few Praepositions in comparison with the Greek By which means it comes to passe that as our English translators do oft mistake and disturb the sense of Scriptures by not observing this as for instance Job 2. 4. where we render Skin for skin it should be skin after skin i. e. one thing that is nearest to us after another yea all that a man hath will he give for his life so in the writings of those that being Jews by birth write in Greek i. e. in the Greek translation of the Old Testament and writings of the New the Greek pâ—epositions are used in the latitude that belongs to the Hebrew and not according to the strict propriety of the Greek idiome in Attick writers but farre more loosly and promiscuously This hath been already observed on occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive case Mat. 1. 11. which cannot there signifie under but before and so in other places See Note on Mar. 2. b. And the same is often observed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies beside the vulgar notation of it sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into and for and this upon that known ground because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in that latitude This being thus premised it is next observable that this
up to Jerusalem after the custome of the feast 43. And when they had fulfilled the dayes as they returned the child Jesus tarryed behind in Jerusalem and Joseph and his mother knew not of it Paraphrase 43. had continued there all the feast dayes and then came home 44. But supposing him to have been in the company went a dayes journey and they sought him amongst their kinsfolk and acquaintance Paraphrase 44. after they were come a dayes journey they missed him and made strict enquiry after him 45. And when they found him not they turned back again to Jerusalem seeking him 46. And it came to passe that after three dayes they found him in the temple sitting in the midst of the doctors both hearing them and asking them questions Paraphrase 46. in the court of the Temple or porch and many of the Masters of Israel the Scribes or learned men about him 47. And all that heard him were astonished at his understanding and answers 48. And when they saw him they were amazed and his mother said unto him Son why hast thou thus dealt with us Behold thy father and I have sought thee sorrowing 49. And he said unto them How is it that ye sought me Wist ye not that I must be about note h my Fathers businesse Paraphrase 49. the house of God is my proper home my fathers house and so a place fit for me to be in but this ye were ignorant of 50. And they understood not the saying which he spake unto them 51. And he went down with them and came to Nazareth and was subject unto them but his mother kept all these sayings in her heart Paraphrase 51. and though in that of staying in the Temple an introduction or essay preparatory unto his office to which he was sent by God to whom obedience is due before parents he did somewhat without his parents leave see Ioh. 2. 4. yet in all other things he lived in perfect obedience to them 52. And Jesus increased in wisdome and stature and in favour with God and man Paraphrase 52. And Iesus in respect of his humane nature consisting of body and soul did grow or improve his soul improved in wisdome his body in stature as others of his age are wont and withal became dayly a more eminent illustrious person in the eyes of all Annotations on Chap. II. V. 1. All the world That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signifie the whole world may be concluded by Act. 11. 28. where the prophecy of the famine through the whole world seems to belong to the same which was foretold by Christ Mat. 24. 7. and so to referre only to Judaea see Note on Mat. 24. e. and Eusebius Eccl. Hist l 2. c. 11. Thus Lu. 21. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that come upon the world seems to belong only to those things that were a coming on Judaea And thus it is ordinarily said that Jerusalem is situate in medio telluris in the middle of the earth that is of Judaea as Delphi is said to be Oâ—bis umbilicus the navel of the world that is of Greece and as Minos calls Crete over which he was King his Orbis in Ovid Certè ego non patiar Jovis incunabula Creten Qui meus est orbis tantum contingere monstrum So Plinie in his Nat. Hist l. 12. c. 12. uses the word Orbis for a region In nostro orbe proximè laudatur Syriacum But here the word belongs to the Roman Empire which is often called by that title Orbem Jam totum victor Romanus habebat and in Hegesippus l. 2. Antiq. c. 9. Orbis terrarum qui Romano Imperio clauditur definitur and so in Spartianus Lampridius Marcellinus and in Optatus l. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Antoninus in his Rescript to Eudaemon Nicomediensis I am Lord of the world and in Vlpian who from a Constitution of Antoninus Qui in orbe Romano sunt cives Romanos effectos esse and Bartolus pronounces that he were an Heretick which would not say that the Emperour is Dominus Monarcha totius orbis the Lord and Monarch of the whole world See Hieron Magius Miscell l. 4. c. 15. And so Suidas in the word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustus sent out unto all the regions of those that were subject to him officers by wom he made the enrolings and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith he decreed to number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the inhabitants of the Romans and reciting the number his style is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were found so many myriads inhabiting the dominions of the Romans Ib. Taxed The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here literally descriptio and that is not an exacting of tribute or taxation but a setting down or enrolling every person according to their families and estates So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the numbring of the people or declaring how many and what kind of people they are And Phavorinus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when each man is sent for to make known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and how much be hath and whence his estate came to him This is it that the Greek and Latine glosse in H. Stephanus hath express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 census professus professio the word professio being the proper Latine word for this matter and therefore the Vulgar very fitly hath it ver 3. of this chap. Ibant profiteri they went to tell what they were worth c. Suidas indeed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioning this of Augustus saith it was to the other end of bringing into his treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sufficient proportion and that it was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of this kind by way of equal and moderate distribution because they that were in power before him were wont to take away what they would But though Suidas be an excellent Grammarian yet in matter of history his authority is not great and 't is sure enough the Roman subjects paid their vectigalia certain taxes before this and the Publicans were the gatherers of them And Cassiodore's words which somewhat look toward that of taxing yet refer it not to the cause assigned by Suidas but because by the civil warr 's mens dominions or possessions were uncertain and confounded and therefore this Census was appointed together with a survey and division ut possession certain and proportionably his tax be certain also Cassiod Var. l. 3. Ep. 52. It is therefore by learned men affirmed particularly by Is Casaubon in Bar. p. 105. and is most probable that this decree of inrolling was an effect of Augustus's curiosity and neither of his desire to inrich his treasury nor to reforme the excesses of those before him and this overruled by Gods special providence saith S. Chrysost
peremptory for the putting him to death 22. And he said unto them the third time Why what evill hath he done I have found no cause of death in him I will therefore chastise him and let him goe 23. And they were instant with loud voices requiring that he might be crucified and the voices of them and of the chief priests prevailed Paraphrase 23. carryed it see Mat. 27. d. wrought upon him to doe contrary to his owne judgement and inclination 24. And Pilate gave sentence that it should be as they required Paraphrase 24. and so he passed sentence of death upon him 25. And he released unto them him that for sedition and murther was cast into prison whom they had desired but he delivered Jesus to their will 26. And as they led him away they laid hold upon one Simon a Cyrenian coming out of the countrey and on him they laid the crosse that he might bear it after Jesus Paraphrase 26. And having put on him a Scarlet robe a crown of thornes a reed like a Scepter in his hand and so made him a mock-king of the Jewes and then taken all from him again and used him contumeliously Mat. 27. 29. c. they led him out to crucifie him and as they went they press'd one Simon to carry his crosse on which he should be crucified after him See Mat. 27. note e. 27. And there followed him a great company of people and of women which also bewailed and lamented him 28. But Jesus turning unto them said Daughters of Jerusalem weep not for me but weep for your selves and for your children Paraphrase 28. the calamities which are ready to befall this whole nation for this sinne of rejecting and crucifying me are likely to be farre greater and more worthy of your tears then what now befalls me 29. For behold the days are coming in the which they shall say note c Blessed are the barren and the wombes that never bare and the paps which never gave suck 30. Then shall they begin to say to the mountains fall on us and to the hills cover us 31. For if they doe these things in a green tree what shall be done in a dry Paraphrase 29 30 31. For heavy days are shortly to come upon this people miserable streights and distresses first and then even utter destruction express'd as 't is here Jo. 2. 19. Hos 10. 8. Apoc. 6. 16 by calling the mountains to cover them and by that other proverbiall phrase of cutting off the green tree with the dry Ezech. 20. 47. the righteous and the wicked together Ezech. 21. 2 3. or the rich and the poore together that is making an utter desolation v. 4. see 1 Pet. 4. 18. And if my portion who am the son of God and innocent be in your opinion so sad and lamentable under this Roman judge and souldiers what will become of the profest enemies of God who as a dry trunk of a tree are as it were fitted and markt out for the fire and shall fall into the hands of whole armies of the Romans Or if in the distress that shall come upon you the rich and the noble shall be put to such streights then what will the condition of the meaner sort be 32. And there were also two other note d malefactors led with him to be put to death 33. And when they were come to the place which is called Calvary there they crucified him and the malefactors one on the right hand and the other on the left Paraphrase 33. Golgotha but in Greek Cranion that is a skull 34. Then said Jesus Father forgive them for they know not what they doe And they parted his rayment and cast lots Paraphrase 34. made a division of his upper garments into four parts and tooke each of them a part but his inner garment see note on Mat. 5. r. having no seam in it they cast lots for that who should have it entire Joh. 19. 24. 35. And the people stood beholding and the rulers also with them derided him saying He saved others let him save himself if he be the Christ the chosen of God Paraphrase 35. undertooke to be the Messias And surely if he were the Messias to deliver the nation he would first deliver himself 36. And the souldiers also mocked him coming to him and offering him vinegar Paraphrase 36. used him contumeliously 37. And saying If thou be the King of the Jews save thy selfe 38. And a superscription also was written over him in letters of Greek and Latine and Hebrew THIS IS THE KING OF THE JEWES Paraphrase 38. And there was put up over his head a title containing the cause of this condemnation see note on Mar. 15. b. which was written in Greek and Latine and Hebrew the three most ordinary languages one or other of which there were very few but understood thus Jesus the Nazarene the King of the Jewes 39. And one of the malefactors which were hanged railed on him saying If thou be Christ save thy self and us 40. But the other answering rebuked him saying Doest thou not fear God seeing thou art in the same condemnation Paraphrase 40. Though these other impious persons use him thus yet we that are thus punished with him ought if he were guilty to have compassion for him and not reproach him 41. And we indeed justly for we receive the due reward of our deeds but this man hath done nothing amisse Paraphrase 41. And besides this we are indeed guilty but he a most innocent person which came to doe good to this people and is used thus ill by them 42. And he said unto Jesus Lord remember me when thou comest into thy kingdome 43. And Jesus said unto him Verily I say unto thee To day shalt thou be with me in paradise Paraphrase 43. Immediately after thy death 〈◊〉 shalt goe to a place of blisse and there abide with me a member of that my kingdome which thou askest for 44. And it was about the sixth houre and there was a darknesse over all the earth untill the ninth houre Paraphrase 44. And it was nigh twelve of clock see Mar. 15. 25. and there was an eclipse of the sun and a palpable darknesse on all the land of Judea untill three afternoon 45. And the Sun was darkned and the note e veile of the Temple was rent in the midst Paraphrase 45. Mat. 27. 51. 46. And when Jesus had cryed with a loud voyce he said Father into thy hands I commend my spirit and having said thus he gave up the ghost 47. Now when the Centurion saw what was done he glorified God saying Certainly this was a righteous man Paraphrase 47. confessed it an evidence of Gods interposing his power and thence concluded that he was an innocent person 48. And all the people that came together to that sight beholding the things which were done smote their breasts and returned Paraphrase 48. And all the multitudes there present had remorse at
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
most glorious ends to the good of the world determined to deliver me up into thy power to suffer death under thee And this is a great aggravation of the sinne of Judas and the Jewish Sanhedrim he to deliver me up to them they to make thee their instrument to serve their malice in crucifying me not only an innocent person but even the son of God himself This they have had means to know better then thou and therefore though thy sinne be great yet theirs being against more light is much more criminous and shall accordingly be more severely punished 12. And from thenceforth Pilate sought to release him but the Jewes cried out saying If thou let this man goe thou art not Caesars friend Whosoever maketh himself a king speaketh against Caesar Paraphrase 12. This speech of Christs was so resented by Pilate that from that time he was very solicitous to have him set at liberty But the Jewes clamours and threats overaw'd him telling him that this Jesus was a stirrer of sedition and disturber of the government and if he did not put him to death he should not perform the part of a Procurator of the Roman Empire 13. When Pilate therefore heard that saying he brought Jesus forth and sat down in the judgment seat in a place that is called the pavement but note a in the Heâ—rew Gabbatha Paraphrase 13. Syriack 14. And it was the preparation of the Passeover and note b about the sixt hour And he saith unto the Jewes Behold your King Paraphrase 14. And it was the Paschal day of preparation to the feast of unleavened bread and 't was toward noon or midday 15. But they cried out Away with him away with him crucifie him Pilate saith unto them Shall I crucifie your King The chief priests answered We have no King but Caesar 16. Then delivered he him therefore unto them to be crucified and they took Jesus and led him away Paraphrase 16. Thereupon he passed sentence against him according to the votes of the Jewes that he should be crucified and the souldiers v. 23. led him away to execution 17. And he note c bearing his crosse went forth into a place called The place of a scull called in the Hebrew Golgotha Paraphrase 17. And a crosse being laid on his shoulder he was led toward a place called in Syriack Golgotha that is the place of a scull but by the way they met Simon of Cyrene and made him carry the crosse part of the way 18. Where they crucified him and two other with him on either side one and Jesus in the midst 19. And Pilate wrote a title and put it on the crosse and the writing was Jesus of Nazareth the King of the Jewes Paraphrase 19. the cause of his death his accusation see note on Mar. 15. b. 20. This title then read many of the Jewes for the place where Jesus was crucified was nigh to the city and it was written in Hebrew and Greek and Latine Paraphrase 20. Syriack words but Hebrew letters and in Greek and Latine words 21. Then said the chief priests of the Jewes to Pilate Write not The King of the Jewes but that he said I am King of the Jewes Paraphrase 21. Then they of the Jewish Sanhedrim said 22. Pilate answered What I have written I have written Paraphrase 22. The inscription shall not be altered 23. Then the souldiers when they had crucified Jesus took his garments and made four parts to every souldier a part and also his coat now the coat was without seam woven from the top throughout Paraphrase 23. under-garment see Lu. 23. 34. which was woven all of one piece 24. They said therefore among themselves Let us not rent it but cast lots for it whose it shall be that the scripture might be fulfilled which saith They parted my rayment among them and upon my vesture they did cast lots These things therefore the souldiers did Paraphrase 24. This therefore was exactly according to that prediction done by the souldiers 25. Now there stood by the crosse of Jesus his mother and his mothers sister Mary the wife of Cleophas and Mary Magdalene 26. When Jesus therefore saw his mother and the disciple standing by whom he loved he saith unto his mother Woman behold thy son Paraphrase 26. John he said unto his mother John shall supply the place of a son to thee to sustain thee see note on 1 Tim. 5. b. 27. Then saith he to the disciple Behold thy mother And from that hour that disciple took her unto his own home Paraphrase 27. And to John Deale thou with her as with thine own mother whereupon John took her home to his own house with him 28. After this Jesus knowing that all things were now accomplished that the scripture might be fulfilled saith I thirst 29. Now there was set a vessel full of vineger and they filled a spunge with vineger and put it upon hyssope and put it to his mouth Paraphrase 28 29. After this Jesus considering that all this while or thus farre all the prophecies concerning him had punctually been fulfilled to give farther occasion to the fulfilling that of Psal 69. 22. he saith I thirst Or seeing that now all was completed save only that one particular prediction he calls for somewhat to drink knowing that according to that of the Psalmist they would give him vineger And accordingly so they did 30. When Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the ghost Paraphrase 30. And assoon as he had drunk of that he said aloud All prophecies are now fulfilled as farre as belongs to my life and bowing his head as in a gesture of adoration and prayer he said Father into thine hands I commend my spirit and so expired 31. The Jews therefore because it was the preparation that the bodies should not remain upon the crosse on the sabbath day for that sabbath day was note d an high day besought Pilate that their leggs might be broken and they taken away Paraphrase 31. Then the Jews that the bodies of the dead might be quickly taken from the crosse and not hang there on the day following which was the first day of unleavened bread to which this day of the Pasch was the eve or preparation and also Saturday and so a feast and a sabbath together 32. Then came the souldiers and brake the leggs of the first and of the other which was crucified with him Paraphrase 32. The souldiers therefore according to appointment went to take them down and lest there should be any life in them and so being taken down they should run away and escape they brake the leggs of the two thieves 33. But when they came to Jesus and saw that he was dead already they brake not his leggs 34. But one of the souldiers with a spear pierced his side and forthwith came there out blood and water 35.
〈◊〉 〈◊〉 〈◊〉 their heads were cut off A privilege which belongs to such in stead of more ignominious punishments So Josephus the Historian born at Jerusalem of the sacerdotal family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of priests and himself a priest saith Photius Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the privilege of a Romane and was called by a Romane name Flavius the praenomen of the Emperour Vespasian CHAP. XXIII 1. AND Paul earnestly beholding the councell said Men and brethren I have lived in all good conscience before God untill this day Paraphrase 1. I have all my life long both when I was a propugner of the Mosaical Law against Christ's reformation and since I have been a preacher of the Gospel acted sincerely and uprightly according to my conscience and consecrated my life to Gods service 2. And the high priest Ananias commanded them that stood by to smite him on the mouth Paraphrase 2. And Ananias the chief person among the Jewes see note on Lu. 3. c. 3. Then said Paul unto him God shall smite thee thou whited wall for sittest thou to judge me after the law and commandest me to be smitten contrary to the law Paraphrase 3. God will punish thee by way of retaliation deale with thee as thou hast done with me thou hypocrite Dost thou sit like a Magistrate or distributer of legall justice and dost thou break the law thy self and command me to be punish'd before thou hast heard the cause see c. 22. 25. 4. And they that stood by said Revilest thou Gods high priest Paraphrase 4. Dost thou speak such contumelious words to him who is the high priest of Gods appointment a sacred person and under God the chief Magistrate among the Jewes 5. Then said Paul I wist not brethren that he was the high priest for it is written Thou shalt not speak evil of the ruler of thy people Paraphrase 5. I did not know that to be true which thou tellest me that Ananias was an high priest of Gods appointment that he was not so nor yet the high priest put in by the Roman Procurator at this time see note on Lu. 3. c. however knowing him to be a person in authority placed in a judicature as Paul confesseth v. 3. I acknowledge I did amisse and am sorry I did revile him for that is unlawfull by that place of Scripture Exod. 22. 28. 6. But when Paul perceived that the one part were Sadducees and the other Pharisees he cried out in the councel Men and brethren I am a Pharisee the son of a Pharisee of the hope and resurrection of the dead I am called in question Paraphrase 6. And Paul discerning the Sanhedrim to consist partly of Pharisees who believe another life after this partly of Sadducees that doe not said aloud I am as my father was of the sect of the Pharisees and the main thing that I am question'd for is my believing that there is another life after this which is a pure Pharisaical doctrine which all of that sect hold as well as I. 7. And when he had so said there arose a dissension between the Pharisees and the Sadducees and the multitude was divided 8. For the Sadducees say that there is no resurrection neither Angel nor Spirit but the Pharisees confesse both Paraphrase 8. no life after this no immortal Spirit nor soul of man subsisting without a body 9. And there arose a great cry and the Scribes that were of the Pharisees part arose and strove saying We find no evil in this man but if note a a Spirit or an Angel hath spoken to him let us not fight against God Paraphrase 9. Doctors of the Law which were generally of the Pharisees opinion took his part and profest to think he had done nothing amisse and that 't was possible that he had received some infusion or incitation from Gods Spirit or else some voice from heaven or vision by an Angel and if he had 't would not become them to resist his doctrine lest if that were truly revealed to him by God they should fight against God himself 10. And when there arose a great dissension the chief captain fearing lest Paul should have been pulled in pieces of them commanded the souldiers to goe down and to take him by force from among them and to bring him into the castle Paraphrase 10. to goe to him at the barre where he was as a prisoner answering for himself 11. And the night following the Lord stood by him and said Be of good cheer Paul for as thou hast testified of me in Jerusalem so must thou bear witnesse also at Rome Paraphrase 11. Paul saw a vision again and God appeared to stand by him and encourage him telling him that he should now receive no farther harm there but as he had defended and avowed the faith of Christ there at Jerusalem so he should live to doe at Rome also 12. And when it was day certain of the Jewes banded together and bound themselves under a curse saying that they would neither eat nor drink till they had killed Paul Paraphrase 12. And he had soon a notable testimony of the virtue of Gods protection over him promised him in that vision for early in the very next morning 13. And they were more then fourty which had made this conspiracy Paraphrase 13. thus bound themselves by oath and execration on themselves 14. And they came to the chief priests and elders and said We have bound our selves under a great curse that we will eat nothing untill we have slain Paul Paraphrase 14. And they came to the Sanhedrim and told some of them what they had resolved on 15. Now therefore ye with the councell signifie unto the chief captain that he bring him down unto you to morrow as though you would enquire something more perfectly concerning him and we or ever he come neer are ready to kill him Paraphrase 15. And therefore desired that the whole Sanhedrim would signifie their desire to the Colonel that he would on the morrow bring Paul down to them to examine him upon some interrogatories And said they by the way before he come neer the Councel-house we will lie in ambush and be sure to kill him 16. And when Paul's sister's son heard of their laying in wait he went and entered into the castle and told Paul 17. Then Paul called one of the Centurions unto him and said Bring this young man unto the chief captain for he hath a certain thing to tell him Paraphrase 17. Captains of the guard and desired him to conduct that young man to the Colonel to deliver a message to him 18. So he took him and brought him to the chief captain and said Paul the prisoner called me unto him and prayed me to bring this young man unto thee who hath something to say unto thee 19. Then the chief captain took him by the hand and went with him aside privately and asked him
great while and saw no harm come to him they changed their minds and said that he was a God 7. In the same quarters were possessions of the chiefe man of the Island whose name was Publius who received us and lodged us three dayes courteously Paraphrase 7. house and lands where resided the Governour 8. And it came to passe that the father of Publius lay sick of a fever and of a bloody flux to whom Paul went in and prayed and laid his hands on him and healed him Paraphrase 8. an excoriation of the guts 9. So when this was done others also which had diseases in the Island came and were healed 10. Who also honoured us with many honours and when we departed they laded us with such things as were necessary Paraphrase 10. And they presented us and gave us great rewards 1 Pet. 3. c. and at our departure furnished us with all necessaries for our journey 11. And after three moneths we departed in a ship of Alexandria which had wintered in the Isle note c whose signe was Castor and Pollux Paraphrase 11. which was called the Dioscuri 12. And landing at Syracuse we tarryed there three dayes 13. And from thence we fet a compasse and came to Rhegium and after one day the south-wind blew and the next day we came to Puteoli 14. Where we found brethren and were desired to tarry with them seven dayes and so we went toward Rome Paraphrase 14. some Christian professors who would needs stay us with them a week after which we parted from them and advanced toward Rome See Joh. 6. 17. 15. And from thence when the brethren heard of us they came to meet us as far as note d Appii forum and the note e three Taverns whom when Paul saw he thanked God and took courage Paraphrase 15. And when we were come toward Rome as farre as Appii forum and Tres Tabernae the Christians in Rome hearing of our approach came out to meet us 16. And when we came to Rome the Centurion delivered the prisoners to the Captain of the guard but Paul was suffered to dwell by himself with a note f souldier that kept him Paraphrase 16. Common gaoler to secure them but let Paul stay in a private house onely with a souldier to guard him 17. And it came to passe that after three dayes Paul called the chief of the Jewes together And when they were come together he said unto them Men and brethren though I have committed nothing against the people or customes of our fathers yet was I delivered prisoner from Jerusalem into the hands of the Romans Paraphrase 17. And after he had been there three dayes he desired to speak with the rulers of the Consistory which the Jewes then had at Rome see note on Joh. 1. e. and when they came to him he said unto them Countreymen though I have done nothing contrary to the lawes or customes of the Jewes yet was I by the Jewes at Jerusalem apprehended and accused before the Roman Procurator 18. Who when they had examined me would have let me goe because there was no cause of death in me Paraphrase 18. no capitall accusation brought against me 19. But when the Jewes spake against it I was constrained to appeal unto Caesar not that I had ought to accuse my nation of Paraphrase 19. onely to clear my self not to lay any thing to the charge of any of my countreymen 20. For this cause therefore have I called for you to see you and to speak with you because that for the hope of Israel I am bound with this chain Paraphrase 20. asserting the resurrection of the dead which is the result of all the promises of God to the Jewes and that that every true Israelite depends on I am thus imprisoned 21. And they said unto him We have neither received letters out of Judaea concerning thee neither any of the brethren that came shewed or spake any harm of thee Paraphrase 21. Christian Jewes made any complaints against thee 22. But we desire to hear of thee what thou thinkest for as concerning this Sect we know that every where it is spoken against Paraphrase 22. this profession and doctrine of Christianity we know that it is generally opposed by our brethren the Jewes 23. And when they had appointed him a day there came many to him into his lodging to whom he expounded and testified the kingdome of God perswading them concerning Jesus both out of the Law of Moses and out of the Prophets from morning till evening Paraphrase 23. he preached and made known at large the doctrine of the Gospell demonstrating from the Law of Moses and the prophecies that were of force among the Jewes the agreeablenesse and truth of the whole Christian religion 24. And some believed the things which were spoken and some believed not 25. And when they agreed not among themselves they departed after that Paul had spoken one word Well spake the holy Ghost by Isaias the Prophet unto our fathers Paraphrase 25. And when by this difference of minds there began to be some falling out or arguing on both sides v. 29. between them they departed Paul telling them at their departure that this unbelief of their's was a thing which the Prophet Isaias had punctually foretold 26. Saying Go to this people and say Hearing ye shall hear and shall not understand and seeing ye shall see and not perceive Paraphrase 26. Saying This people of the Jewes will not receive the Gospell 27. For the heart of this people is waxed grosse and their ears are dull of hearing and their eyes have they closed lest they should see with their eyes and hear with their ears and understand with their heart and should be converted and I should heal them Paraphrase 27. For they have contracted a perfect habit of obduration and wilfull deafness and blindnesse to which it is consequent that they will not hearken to any wayes of reformation that should make them capable of mercy 28. Be it known therefore unto you that the salvation of God is sent unto the Gentiles and that they will hear it Paraphrase 28. It is therefore now to be expected by you that we should give over contending with this obduration of yours and preach the Gospell to the heathens and they will most gladly lay hold on it 29. And when he had said these words the Jewes departed and had great reasoning among themselves 30. And Paul dwelt two whole yeares in his own hired house and received all that came in unto him 31. Preaching the kingdom of God and teaching those things which concern the Lord Jesus Christ with all confidence no man forbidding him Paraphrase 30 31. And Paul was free from close restraint and hired an house to live in and there continued two years and preach'd the Gospell to all that came to him and to those that had already received it superstructed the whole Christian doctrine and this
by it slew me Paraphrase 11. For the Law prescribing circumcision under penalty of excision but not prescribing the inward purity under that threat nor denouncing any present judiciall punishment upon the commission of the contrary sin but onely prohibiting it and no more sinne took advantage by this impunity of the Law and first seduced me to inward impurity and then by occasion of the commandement which forbad it and so made it criminous insnared and wounded me to death 12. Wherefore the Law is holy and the commandement holy and just and good Paraphrase 12. And so the objection v. 7. was a groundless objection for though the Mosaicall Law were the occasion of sin or were made advantage of by sin yet it was not the cause and so still that Law is holy and the Commandement against coveting holy just and good first holy whither that signifie piety toward God or purity from all allowance of impurity and so secondly just in allowing no manner of injustice and thirdly good as requiring charity to others and so no manner of colour or tincture of ill in it onely 't was not so highly perfect in any of these respects 't was not fill'd up to so high a pitch as is now by Christ required of us 13. Was that then which is good made death unto me God forbid But sinne that it might appear sinne working death in me by that which is good that sin by the commandement might become exceeding sinfull Paraphrase 13. Was therefore this good Law guilty of death to me was it the cause of bringing it on me No not so neither but sin was that onely cause which is guilty of all And so see note on Mat. 1. k. this is a means of setting our sin in its colours that it works destruction to men by that which is good and so sin it self is by this means extremely aggravated and making this use of the Law it becomes extremely or superlatively sinfull or the Law shewes me what a sinfull thing sinne is which will not be repress'd by the Law 14. For we know that the Law is spiritual but I am carnall note f sold under sinne Paraphrase 14. And the reason why the effect of the Law is so contrary to what was intended by it is this that the Law is spirituall and not performable by a carnall man but the carnality of men sold under sinne that is habituall slaves to sinne ready to do all that it bids them though the Law never so distinctly prohibite that is the cause of all 15. For that which I doe I allow not for what I would that do I not but what I hate that do I. Paraphrase 15. For such men as I now speak of carnall men v. 14 though they are taught their duty by the Law yet do they not by the dictate of their understanding or conscience that which they do it is not that which in consent to the Law they approve but that which by their conscience directed and instructed by the Law they hate and dislike that they do 16. If then I do that which I would not I consent unto the Law that it is good Paraphrase 16. And this very thing is an argument that the Law is acknowledg'd to be good that they dislike that which they do in disobedience to the Law they never commit any prohibited evill but their conscience accuses and smites them for it 17. Now then it is no more I that do it but sinne that dwelleth in me Paraphrase 17. And so 't is not the whole they that commits sinne or they as they are led and instructed by the Law and so the Law still is vindicated from the charge v. 7. but it is their carnality resisting the Law or sin having gotten power over them and so carrying them in despight of the Law and conscience admonishing the contrary 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I finde not Paraphrase 18. For in men whose affections are not mortified by the spirit of Christ but carnally disposed or led by their own corrupt customes 't is not the law or knowing their duty that will doe any good on them To approve indeed or like that which is good the law enableth them but the carnal affections do still suggest the contrary and carry them in despight of the prohibitions of the law 19. For the good that I would I doe not but the evil which I would not that I do Paraphrase 19. And this is clear by the experiment for they do not perform that good which as the law commands so they consent to be good but the evill which they consent not to be good and which the law tells them they should not do that they do 20. Now if I doe that I would not it is no more I that doe it but sin that dwelleth in me Paraphrase 20. Which plainly argues the truth of that which was said v. 15. and 17. and is full answer to the objection against the law v. 7. that the law is farre from being guilty of their sin and that 't is not they by the duct and dictate of the law or their own conscience guided by the law that do evill but carnality or custome of sinne that hath got such a sway or power over them 21. I finde then a law that when I would do good evill is present with me Paraphrase 21. By this then you may discern the law and the goodness and the energy or force of it that when carnality moves men to evill the minde illuminated by the law enclines them to good or that evill when it is represented to them findes them inclined to the contrary 22. For I delight in the law of God after the inward man Paraphrase 22. For according to the understanding or superiour faculty contrary to the carnal or bodily part of them they are pleased with all those things that the law of God is pleased with 23. But I see another law in my members warring against the law of my minde and bringing me into captivity to the law of sin which is in my members Paraphrase 23. But there is another commanding power in the members which sets it self in direct opposition to those dictates of the law in the mind which in carnall men v. 14. gets the better of the day carries them captive slaves to doe what the flesh requires to have done by them 24. O wretched man that I am who shall deliver me from the body of this death Paraphrase 24. This is a sad condition the very state of a carnal man under the law and out of which the law cannot rescue any man nor from the destruction that attends it 25. I thank God thâ—ough Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh
would be worse with him then before and yet v. 32. as soon as the judgment was removed Pharaoh hardned his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this turn this time also Upon this God sends the sixth plague that of Murrein upon all the cattel of Aegypt c. 9. 6. and the heart of Pharaoh was hardned v. 7. and so still all this while for these six judgments together though Pharaoh were obdurate yet this was not God's hardning his heart but Pharaoh hardens his own heart and will not let Israel goe as the Lord commanded Upon this God sends another judgment that of Boyles and Blaines v. 10. and then 't is said in a new style The Lord hardned Pharaohs heart v. 12. which as it was the very time at first referred to by the prediction of God to Moses c. 4. 21. so was it the judgment implicitly threatned in that speciall warning c. 8. 29. and this God never did till then and therefore as after that warning 't was said that Pharaoh hardned his heart this time also so 't is here said v. 14. that this time this turn now though not before God would pour out all his plagues upon his heart viz. this obduration or the effects of it Upon which followes that passage wherein our common translation hath so much mistaken c. 9. 14 15. not as we read For now I will stretch out my hand that I may smite thee and thy people with the pestilence for the event proves there was no such matter Pharaoh was not smitten with the pestilence nor cut off by that means but drowned in the red sea some time after but thus And or For now I had sent or stretch'd out my hand and I had smitten thee and thy people with the pestilence and thou hadst been cut off from the earth It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense sent or had sent as M r Aynsworth confesses and the learned Paulus Fagius out of the Chaldee Paraphrase Nunc prope erat coram me ut misissem plagam percussissem te deletus esses I was neer stretching out my hand to have sent the plague and have struck thee and thou hadst been blotted out referring probably to the plague of the Murrein at the beginning of the chapter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and v. 3. and that falling on the cattel might have fallen on him and the people also or else to the Boyles ver 12. which might be plague-swellings and so proper enough to have cut him off But not And in very deed for this cause I have made thee stand kept thee alive to shew or make to be seen so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies my power in thee as when saith Chrysostome a man condemned to death is cut up and anatomized alive that others may be instructed and benefited by that dissection By this then 't is visible what was the point of time wherein 't is truly said of God that he hardned Pharaeohs heart then when 't is said he kept him alive that is after the sixth judgment and a speciall warning before that both contemned by Pharaoh when he had filled up the measure of his obduration and in ordinary course was to be cut off by death and so 't is here added in reference to this example of Pharaoh v. 22. God willing to shew his wrath and make his power to be known to other men that might see or hear of this endured with much long-suffering the vessels of wrath fitted to destruction which notes that he was by himself fitted to destruction when God thus reprieved him at which time also 't is said that he that is God hardned his heart By this observation of the time when God hardned Pharaoh not till after his hardning his own heart six times against Gods signes and judgments will appear what this hardning signifies the total withdrawing of Gods grace of repentance from him in the same manner as when one is cast into hell which Pharaoh at that time had been had it not been more for God's glory to continue him alive a while in that desperate irreversible condition which sure was no whit worse to him but somewhat better and more desirable then to have been adjudged to those flames all that time To this may be added what the Greek Fathers observe that God's giving his respite removing his punishments was all that God positively did toward the hardning of him as saith Theophylact when a Master forbears to punish a wicked servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes him much more wicked as on the other side the great mercy of reforming sinners lives is most effectually wrought by chastisements See Origen Philocal c. 26. This was a notable and withall as farre as we find in Scripture a singular example of God's dealing with an impenitent that had filled up his measure keeping him alive but without all grace and consequent possibility of amending And by this example appears how justly God might now doe the like to the Jewes of that age if so he pleased those who contrary to all his mercies and long suffering continued obstinate resisted all Gods methods by Prophets by Christ himself by the Apostles testifying the Resurrection and giving them a special warning what would befall them if they now continued obstinate Act. 28. 28. and now are justly left to themselves the Gospel taken from them and preach'd to the Gentiles and this upon ends of infinite wisdome first in mercy to them above the proportion of that to Pharaoh that the Gentiles coming in might stirre them up to emulation and so if 't were possible work upon them and 2 ly that if this also prevailed not God might be glorified in their destruction that as Pharaoh by pursuing the Israelites after this came to that most remarkable illustrious destruction in the Red sea so these hardned Jewes persecuting the orthodox Christians and all the false impious professors joyning with them herein might be involved in one common destruction viz. that by Titus and the Roman Eagles the most eminent and notable that ever was in the world V. 28. For he will finish This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 't is in the ordinary copies here only leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the whole world As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here it cannot well accord with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following unlesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in another sense for an Expletive or scilicet not a Causal But the truth is the ordinary reading here beginning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be the true one so farre but in the processe of it to have some words put in out of the Septuagint viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For without those the King's MS. reads
received into mercy And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewes fulnesse is their coming in to the faith or the Church of Christ so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulnesse of the Gentiles v. 25. is the Gentiles coming in to the Church receiving the faith they then becoming one part of the body of the visible Church as the Jewes another See Note on Lu. 21. c. And so Eph. 1. 23. the Church as the body of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fulness in the same kind as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Churches greatnesse and body is used by Ignatius in Epist ad Smyrnenses of 〈◊〉 restoring the assemblies of the Church by a calme◠which had befaln the Christians in Syria V. 26. Turne away ungodlinesse The Hebrew Isa 59. 20. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and to them that turn or even to them the being often Expletive or noting Apposition In stead of this the Septuagint read it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall turn iniquities from Jacob and S. Paul as his manner is cites the words of their translation wherein they have a sense very commodious and most agreeable to the Context here that many of the Jewes shall by Gods grace and wise methods used toward them be reformed and converted But beside this it will be most reasonable to enlarge them also and interpret them according to the original notation of the Hebrew that God will take care for the delivering of them that thus return and repent As for the truth of that which is here concluded from this citation that as yet many more Jewes should repent and receive the Gospel that hath been demonstrated by the event 1. when the Jewes saw Christs predictions Mat. 24. manifestly fulfilled in the Roman armies sitting down before the city for then many turned Christians and went out of the city and were delivered from the following evils and 2dly after that when the Temple and the city were destroyed and they brought in subjection by the Romans then many were humbled and turned Christians and 3dly after that also in Justin Martyr's daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every day there were some that came in to be Christs disciples which is the cause of the sealing so many of every tribe Revel 7. 4. see Notes on that Chap. c. d. e. answerable to Ezech. 9. 4. and is the meaning of their escaping here CHAP. XII 1. I Beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your note a reasonable service Paraphrase 1. Seeing then the Gospel without any addition of legal performances is the only way to salvation which is the thing on the proying of which all the former part of the Epistle was spent and that the Gospel is the spiritualizing and perfecting of the Law which he shewes by going ethically through the severall parts of it the ritual or ceremonial in this chapter the judicial chap. 13. 1. the moral v. 8. c. I doe therefore exhort you brethren by the bowels or exceeding great mercies of God that in stead of the impure Gnostick practices that are so rise among you and which pretend to be grounded on their mystical understanding of the Law and scriptures of the old Testament you preserve your selves in all purity and holiness and so offer up unto God as a kind of heave-offering your bodies the work-houses and shops of action and practice a living sacrifice in opposition to their dead ones under the Law an holy pure one in opposition to those external carnal legal ones which had no kind of intrinsecal goodnesse in them but only as they were commanded them for a time by God acceptable to God whereas the other were not so whensoever they were not joyned with holy life nor are now any longer so having been abolished by Christ your rational worship of him in opposition to that wherein the irrational creatures the cattel c. were offered up to God in his worship 2. And be not conformed to this world but be ye transformed by the renewing of your mind that ye may prove what is that good that acceptable and perfect will of God Paraphrase 2. And suffer not your selves to be ensnared with the filthy sensual practices of the Gnosticks of this age that by joyning with the Jews against the orthodox Christians avoid persecution themselves and bring it upon others and by that means seduce many but by undertaking the Christian faith and that renovation of mind and actions wherein repentance required of you at your baptisme consists let your Christianity appear in the new form and shape of your lives that ye may be able to discern and approve and practise see note on ch 2. f. what 't is that God now commands us Christians even those Evangelical commands of his which are good as all the Judaical law cannot be said to be there being many things permitted for the hardnesse of their hearts which must not be permitted now and well pleasing as now their ceremonial performances sacrifice c. are not nor ever were but when joyned with good lives and perfect as even the moral part as it was understood by the Jewes was not till it was enlarged or at least interpreted by Christ Mat. 5. and as the practices of the Gnosticks certainly are not which yet pretend to the highest perfection 3. For I say through the grace given unto me to every man that is among you not to think of himself more highly then he ought to think but to think soberly according as God hath dealt to every man the measure of faith Paraphrase 3. For I in respect of that Apostolical authority which by the favour and commission of Christ is given unto me take upon me to admonish every person among you that be doe not exalt himself above that which belongs to him as the Gnosticks doe who pretend to such heights of knowledge and perfection as to despise the Governors of the Church see Jude 8. d. and consequently run into such extravagances but every man in sobriety to possesse the graces which God hath given him to the benefit of the Church and not the despising of others especially those that are placed over him by Christ 4. For as we have many members in one body and all members have not the same office Paraphrase 4. For as in the body of man where there are many members they have not all offices or 〈◊〉 of the same esteem or dignity which some have 5. So we being many are one body in Christ and every one members one of another Paraphrase 5. So all we Christians make up one body of which Christ is the head and are fellow-members in respect of one another but yet have severall functions and offices in his Church 6. Having then gifts differing according to
but in the practice of Christian virtues such are mercifulnesse and peaceablenesse and delight to doe good one to another to build up and advance one another in piety not dividing and hating and excommunicating one another v. 19. or delight to do good or that joy which results from unanimity saith Theophylact. 18. For he that in these things serveth Christ is acceptable to God and approved of men Paraphrase 18. These indeed are acts of obedience to Christ that are sure to be accepted by God without Judaical performances and to be of good report among all men 19. Let us therefore follow after the things that make for peace and things wherewith one may edifie another Paraphrase 19. And therefore let us most zealously attend to those things which may thus preserve peace between all sorts of Christians though of different perswasions Judaizers or those that are instructed in their liberty and which tend to the drawing men to Christianity not aliening them from it 20. For meat destroy not the work of God all things indeed are pure but it is evil for that man who eateth with offence Paraphrase 20. Doe not thou for so unconsiderable a matter as eating is or because another will not or dares not make use of that Christian liberty which thou dost most innocently use disturb that peace that unity which God hath wrought among believers of different perswasions about indifferent things 'T is true a man may eat any thing simply considered but if by eating he aliene others from the Gospel by despising and avoiding them v. 3. that dare not doe so this is a sinne in him 21. It is good neither to eat flesh nor to drink wine nor any thing whereby thy brother stumbleth or is offended or is made weak Paraphrase 21. 'T is not charitable to make use of any part of Christian liberty when by thy so doing any other man is kept from receiving the faith and so falls by some occasion of thine or is gall'd and discouraged and driven from the profession as the Jewish believer is by seeing others cast off the Mosaical yoke whom they think obliged by it or any way wounded or hurt that is brought to any kind of sinne see note on 1 Cor. 8. b. 22. Hast thou faith Have it to thy self before God Happy is he that condemneth not himself in that thing which he alloweth Paraphrase 22. If thou hast a clear understanding of thy Christian liberty it is well for thee and thou mayst use it betwixt God and thy self but not alwaies before men as when it may be in danger to hurt them and when 't is not necessary to reveal thy practice in such matters He is an happy man that when he knows a thing lawfull doth so manage the practice of it the use of his liberty that he hath therein no reason to accuse or condemn himself see note on c. 2. f. 23. And he that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith note e is sinne Paraphrase 23. And indeed for the scrupulous Judaizer there is little reason he should be so ill used for his not daring to eat when he thinks himself otherwise obliged for it were a damning suâ—e for which his own conscience already condemns him should he eat or doe any indifferent thing as long as he thinks in conscience that it is not so because it is contrary to perswasion or assurance of the lawfulnesse of his action and whosoever doth any thing without that perswasion call'd faith here and knowledge 1 Cor. 8 7. so farre at least as to judge that which he doth lawfull for him he certainly sinnes in so doing Annotations on Chap. XIV V. 1. Disputations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to signifie the arguings or reasonings and consequently resolutions of men concerning themselves to the managing their whole course of life what is lawfull or unlawfull for them and particularly here as the Context inforceth it the reasonings and resolutions of those that from the liberty of disusing the Mosaical Law given by Christ conclude the lawfulness of eating any thing v. 2. A fuller instance or example of this noâ—ion of the word I have not met with then in Epicurus's his Epistle to Idomeneus speaking of the torments he was then under ready to die as great as were imaginable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The joy that he had in his mind upon the remembrance of the reasonings which he had in his life-time stood in battel array against all those torments of the strangury c. what those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reasonings of Epicurus were appears in his Epistle to Menaeceus in Diog. Laert. wherein as in an apologie for himself and a declaration of the truth of his opinions he confesses 't is not eating or drinking or any other of the sensualities of the world put together that beget a pleasant life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a sober discourse or reasoning and such as searches out the causes of all choice or aversation and drives away those false opinions from which the greatest perturbation that seizeth on our mind doth proceed This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this sober reasoning what are the true causes of choice and aversation that is what is to be chosen or rejected upon true rational grounds done or not done was Epicurus's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remembrance of which brought him so much inward pleasure in the midst of his torments This S. Ambrose reciting part of that Epistle of his renders sobria disputatio a sober disputing by and by repeating the same again continens vita a continent life and in another place sobrietas mentis sobriety of mind And Cicero Tusc Quaest l. 5. mentioning his cheerfulness at his death translates this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inventorum suorum memoria recordatio the remembrance of the moral rules which he invented So that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there and so most probably here also that reasoning of mens hearts by which they resolve and determine what they may and may not doe and accordingly regulate the actions of their lives that special act of their judicium practicum which hath the governing of their practice and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the judging or condemning of other mens courses Which practice was not to be approved of or encouraged in the Judaizer on one side as on the other side he that made use of his Christian liberty was not to reject but receive him to his communion though he were erroneously and unnecessarily scrupulous in point of the Mosaical observances And so this first verse is the breviate of the whole chapter which is all on these two heads that the Jewish Christian that understood his own liberty must not despise and reject the Judaizing scrupulous believer and
or of any other which is specified That here it referres to some farther degree of liberality to be superadded to what they had already done appears by the ensuing exhortation to consummate the work v. 11. and by the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forwardnesse to will that is to resolve to doe more as they should be able In which respect it is that c. 9. 2. Paul saith he hath boasted of them that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here from a year agoe made a preparation for this new supply for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been prepared signifies as passives are oft used for Reciprocalls As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is profitable for you in the former part of this verse though it may fitly be applied to severall waies of profit that their liberality would probably bring in unto them yet it seems by what follows ch 9. 3 4. to referre peculiarly to the reputation of their liberality that Paul had so proclaimed which would render it a reproachfull thing to them if they should not make it good according to their purpose and his boasting of them CHAP. IX 1. FOR as touching the ministery to the saints it is superfluous for me to write to you Paraphrase 1. Now concerning this contribution to the poor Christians of Judaea I suppose it utterly superfluous for me to use any arguments to exhort you to it 2. For I know the forwardnesse of your mind for which I boast of you to them of Macedonia that Achaia was ready a year agoe and your zeale hath provoked very many Paraphrase 2. For of your forwardnesse therein I am so farre from doubting that I have made boast of it to others that the Christians of all Achaia of which Corinth was the chief city have for a twelve-month made a preparation to send a new supply beyond that which they then did see ch 8. 10. and note a. and the emulation to your example or the opinion of your forwardnesse hath stirred up hath wrought much in Macedonia made them very liberall 3. Yet I have sent the brethren lest our boasting of you should be in vain in this behalf that as I said ye may be ready Paraphrase 3. And that what I have thus boasted of your preparation may be found true and that you may be indeed prepared before-hand and not surprized at my coming I have sent these bearers to you to give you warning 4. Lest happily if they of Macedonia come with me and find you unprepared we that we say not you should be ashamed in this same confident boasting Paraphrase 4. Lest if the Macedonians to whom I have boasted of your forwardnesse v. 2. come along with me to you and find that you have not your supplies ready it be matter of great shame to me as it must be also to you see c. 8. 10. note a. that I have had the confidence see note on Heb. 11. a. and vanity to boast thus of you without cause 5. Therefore I thought it necessary to exhort the brethren that they would goe before unto you and make up before-hand your bounty whereof ye had notice before that the same might be ready as a matter of bounty and not as of covetousnesse Paraphrase 5. This is the reason for which these come now to you by my direction that they may prepare and get together and so complete and perfect that collection of yours which I have talk'd of that it may be ready as an act of beneficence and liberality in you before I come and not as a collection gratingly extorted from you at my coming 6. But this I say He which soweth sparingly shall reap sparingly and he which soweth bountifully shall reap bountifully Paraphrase 6. And for your encouragement this ye must know that the more liberality ye shew herein the greater the advantages will be to you from God that rewardeth such charities and that in proportion to the severall degrees of it 7. Every man according as he purposeth in his heart so let him give not grudgingly or of necessity for God loveth a chearfull giver Paraphrase 7. Whatsoever then ye have determined to give let it be given chearfully not with any trouble to part with it not as if it were extorted from you for if it be not done chearfully 't will never be accepted much lesse rewarded by God 8. And God is able to note a make grace abound towards you that ye alwaies having all sufficiency in all things may abound to every good work Paraphrase 8. And to this end I shall adde one argument more which will satisfie your only fear that such liberality may bring your selves to straits or want by telling you that God is the fountain of all plenty and only dispenser of it and is therefore able and having oft promised it is sure to make it good to make you the richer not the poorer by your liberality to make every almes you give like the oyle in the cruise to multiply see v. 10. as you poure it out and so to give you continually a sufficient portion of wealth that you still be able out of your abundance to supply others and have enough for every object of charity that can be offered to you 9. As it is written He hath dispersed abroad he hath given to the poor his righteousnesse remaineth for ever Paraphrase 9. According to that which the Psalmist saith Psal 112. where there are signall promises of wealth and riches in the house of a good man or righteous that is of the liberal almes-giver v. 3 and 9. and of blessing or abundance to his posterity v. 2. and of exaltation and honour unto him v. 9. so that all wicked and covetous men shall look on him with envy and gnashing of teeth v. 10. which Psalme being made up not only of affirmations what God is able to doe but of promises what he will certainly perform and being here by the Apostle applied to this matter of encouraging men to liberal almes-giving is in effect the assuring of the truth of that Old Testament-promise of plenty to the Almes-giver to belong also unto and stand firm under the New Testament and so consequently that all manner of temporal felicities are the portion of this righteous man now still under the Gospel which consequently is the summe of the Apostles prayer ver 10. 10. Now he that ministreth seed to the sower both minister bread for your food and multiply your seed sown and increase the fruits of your righteousnesse Paraphrase 10. Now that God that furnisheth the liberal man which giveth away that which he hath with so much more provide all necessaries for you and make you the richer for your liberality and encrease unto you those fruits which are naturally the issue of liberality a greater plenty for the future see note a. 11. Being enriched in every thing to all bountifulnesse which
note on Gal. 2. c. 2. If ye have heard of the dispensation of the grace of God which is given me to you-ward Paraphrase 2. Which you cannot chuse but know if you understand see note on c. 1. f. any thing of my Apostleship my commission to preach and constitute Churches among you Gentiles 3. How that by revelation he made known unto me the mystery as I wrote afore in few words 4. Whereby when ye read ye may understand my knowledge in the mystery of Christ Paraphrase 3 4. To wit that Christ shewed to me by revelation or vision that great secret of sending the Gospel to the Gentiles of which I have said a little already in this Epistle c. 1. 9 c. by which you may discern if you read and consider somewhat of that secret or mystery which I speak of 5. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit Paraphrase 5. Which mystery in the former ages was so farre from being revealed to men that it was generally thought unlawfull to converse or have any thing to doe with the Gentiles till now the contrary hath been revealed as to Peter Act. 10. so particularly to me v. 3. and generally to the Apostles and others that received visions to that purpose and extraordinary gifts for the benefit and use of the Church the gifts of tongues c. on purpose that they might preach to all nations 6. That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the Gospel Paraphrase 6. viz. That the Gentiles were to be taken in with the Jewes into the same inheritance and have part in all the pardon and grace acceptation and reward which is now made over to believers in Christ that they were to be members of Christ and so receive influences from the head as well as the Jewes that they were to partake of all the promises made in Christ and that the preaching of the Gospel to them was to be a means of all this 7. Whereof I was made a minister according to the gift of the grace of God given unto me by the effectual working of his power Paraphrase 7. In which work I have been made use of as an instrument God out of his free grace to me that was a persecutor being thus pleased to employ me and by the gift of tongues and miracles c. fitting me for the discharge of it 8. Unto me who am lesse then the least of all saints is this note a grace given that I should preach among the Gentiles the unsearchable riches of Christ Paraphrase 8. I I say who am the unworthiest person and most unfit for such an office have yet had this dignity this favour this commission vouchsafed to me to make known to the Gentiles this bounty of Christ's toward them in receiving them freely into covenant without those impositions of circumcision c. which were required of the Jewes A thing which could not by any clue or search have been found in the Jewish Law if Christ had not commanded and I and other Apostles received revelation to doe it 9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ Paraphrase 9. And to let all men see what this mystery is which hath so long lain hid in God who as he created all things at first by Jesus Christ so hath now wrought this great work of new creation of regenerating the Gentiles calling them out of their heathen idolatries by Christ also but is now communicated to the world see note on Acts 2. d. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God Paraphrase 10. That by what is now done in the Church the very Angels may now come to know that which before they knew not the great variety of God's wise dispensing of things as in his dealing formerly with the Jewes so now in calling the Gentiles to the light of the truth and knowledge and practice of all Christian virtue 11. According to the eternal purpose which he purposed in Christ Jesus our Lord Paraphrase 11. According to that which he had before-hand decreed in Christ of the several ages of the world to dispose things after that manner that in the last age these worst of men the heathen idolaters should have Christ revealed to them 12. In whom we have boldnesse and accesse with confidence by the faith of him Paraphrase 12. Through whose mediation the Gentiles all that believe have now boldnesse given them and liberty to approach see note on Joh. 7. a. and addresse themselves to God with confidence of reception and acceptation 13. Wherefore I desire that you faint not at my tribulation for you which is your glory Paraphrase 13. And therefore I that am persecuted for this reason peculiarly because I preach to the Gentiles which the Jewes think to be unlawfull and 't is not strange they should when it was a mystery not formerly revealed to the very Angels v. 10. doe desire and pray first for my self as after he prayes for them v. 16. that I be not amated at any thing that befalls me in this cause or I doe beseech you and pray for you that you be not discouraged or stopt or amated see note on Luk. 18. a. in your course upon consideration of the sufferings that have fallen on me for your sakes that is because I converse with and preach to you or assert this dealing of God toward the Gentiles which should be rather matter of glorying or rejoycing to you 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ Paraphrase 14. For this cause I humbly beseech God daily for the sake of his dear son Christ Jesus our Lord 15. Of whom the whole family in heaven and earth is named Paraphrase 15. Through whom it is that the whole world of men Gentiles as well as Jewes see note on Col. 1. c. are now acknowledged and owned by God as children called after his name Christians received into his family upon their receiving of the faith 16. That he would grant you according to the riches of his glory to be strengthned with might by his Spirit in the inner man Paraphrase 16. That according to the abundance of that power by which he hath called you to the faith and wrought in you obedience to it he will also by his Spirit give you to grow in all inward strength and abilities of the soul to perform all holy duties 17. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love Paraphrase 17. That ye may continue constant in the faith of Christ and
God in Christ hath designed to elevate the Christian and wherein in a manner all Christianity doth consist and to which we are engaged by his love to us V. 21. In the church The variety of reading either with or without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes it doubtfull how this verse should be rendred If it be without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it must first be observed that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying sometimes in as in a place and so it may possibly be here in the assembly of Christians for ever signifies also through and by and so it may most probably signifie here and be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Church v. 10. that as there the various wisdome of God was demonstrated by the Church that is by Gods dealing in it so here that various wisdome and mercy of his should be acknowledged with thanksgiving And then though 't is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may adhere to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so be rendred the Church in Christ Jesus that is the Christian Church yet because probably if that were it it would be expressed by repeating the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is 1 Cor. 1. 2. therefore it will be more reasonable to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ as the mediator through whom as we pray Rom. 1. 8. so we give thanks and praise to God also And so the meaning will be All honour and glory be unto God through Jesus Christ by whom these mercies are conveied to us for or by or through the Church that is through those gracious and wise disposals of his that are now wrought by receiving the Gentiles into the Church a thing which is likely to have main influence upon all posterities of the world for ever But if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in as in that antient MS. it is then as that must necessarily connect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church and Christ whether it be rendred and or even so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie in as in a place because that cannot be applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ but must necessarily be rendred by or through and the Church and Christ must be the two means though perhaps those two knit into one by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even whereby this glory is to come in to God and so is ascribed to him thus All glory be to God the Father the wise disposer of all through that which is now done in the Church and or even through what hath been done by Christ in reconciling the Gentiles and bringing them into the same fold with the Jewes making up one Church of both CHAP. IV. 1. I Therefore the prisoner of the Lord beseech you that you walk worthy of the vocation wherewith ye are called Paraphrase 1. I therefore the Apostle that am at this time a prisoner for the cause of Christ ch 3. 1. from whence to this place seems to be one long parenthesis see note on Gal. 2. c. doe exhort you to behave your selves like parsons that have been vouchsafed by God that great mercy of revealing Christ to you in your Gentile state 2. With all lowlinesse and meeknesse with long suffering forbearing one another in love Paraphrase 2. And that must be by the exercise of that Christian charity and those many effects of it 1 Cor. 13. 4 5. a lowly opinion of your selves a mild behaviour toward others a patient bearing opposed to revenging of injuries much more of weaknesses and ignorances 3. Endevouring to keep the unity of the Spirit in the bond of peace Paraphrase 3. Labouring your utmost to preserve that unity in the Church which is kept in the body by being animated by the same Spirit and by being joyned one member friendly and peaceably to another by sinews c. that is unity of charity as the Spirit and of outward communion as the sinews to knit you all together into a peaceable Church loving and living peaceably one with another 4. There is one body and one spirit even as ye are called in one hope of your calling Paraphrase 4. That as ye are one society one body of Christians so ye may have one soul as it were one Spirit of love to animate that body according to that one aime in which you all conspire and to the obtaining of which Christianity gives you all the same pretension and hope viz. eternal life 5. One Lord one faith one baptisme Paraphrase 5. And according as ye have but one master whose commands ye are bound to obey one body of Creed to be believed by all and the same form of initiation the same vow of Baptisme appointed to be administred to all 6. One God and father of all who is above all and through all and in you all Paraphrase 6. And as having all of you the same God which created and now owneth you for his children who overseeth all actions pierceth through all secrets powerfully worketh in you by his gifts and graces 7. But unto every one of us is given grace according to the measure of the gift of Christ Paraphrase 7. But these gifts and capacities and qualifications for the serving of Christ in the Church are not in the same manner and measure given to all but severally and in diverse degrees such as Christ in his several distribution of gifts is pleased to dispense 8. Wherefore he saith When he ascended up on high he led captivity captive and note a gave gifts for men Paraphrase 8. According â—o that of the Psalmist Psal 68. 18. that at his ascension he carried Satan sin and death captive and scattered many several gifts and extraordinary graces by sending the holy Ghost upon his Disciples as Elias did upon Elishah at his ascent 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth Paraphrase 9. And what doth this his ascent to heaven signifie but that he first descended from heaven to these lower parts of the world called the earth or to the Virgins womb to be conceived there in humane flesh which is by the Psalmist also styled being fashioned beneath in the earth Psal 139. 15. see Paulus Fagius on Targum Gen. 37. 36. or else to the grave called The lower parts of the earth Psal 63. 9. 10. He that descended is the same also that ascended up farre above all heavens that he might fill all things Paraphrase 10. And as his descent was on purpose to doe us good to bestow and scatter his graces among us so his ascending again though it were for a time the leaving of us yet it was designed to the sending down the holy Ghost upon the Apostles by that means to supply all our wants to doe what was necessary to be done to
midst of a crooked and perverse nation among whom ye shine as lights in the world Paraphrase 15. That ye may be unreprovable before men and God 16. Holding forth the word of life that I may rejoice in the day of Christ that I have not run in vain neither laboured in vain Paraphrase 16. Persevering in the acknowledgment and practice of the Christian doctrine which will be matter of great comfort to me and rejoicing in the great day of retributions that my Apostleship hath been so successfull among you 17. Yea and if I be note e offered upon the sacrifice and service of your faith I joy and rejoice with you all Paraphrase 17. And if as in the Law the wine was poured out on the sacrifice so it fall out that my blood like wine be poured out for the offering you up a sacrifice to God that is in bringing you in to the faith this will be matter of infinite joy unto me 18. For the same cause also doe ye joy and rejoice with me 19. But I trust in the Lord Jesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state 20. For I have no note f man like minded who will †naturally care for your state Paraphrase 20. For I have no man that I can fully trust to tend your businesse intirely unlesse it be Timothy 21. For all seek their own not the things which are Jesus Christs Paraphrase 21. For divers of those which were assistant to me in preaching the Gospel have left me and betaken themselves to their several affairs see note on 1 Tim. 3. a. 22. But ye known the proof of him that as a son with the father he hath served me in the Gospel Paraphrase 22. But for Timothy you know what experience I have had of him how in the preaching the Gospel he assisted me taking all the pains of a servant and paying me all the obedience and willingnesse and love of a son to a father 23. Him therefore I hope to send presently so soon as I shall see how it will go with me Paraphrase 23. Him therefore I mean to dispatch to you as soon as I discern what is now likely to befall me how I shall presently be disposed of here 24. But I trust in the Lord that I also my self shall come shortly Paraphrase 24. And through God's mercy I verily hope and perswade my self that I shall soon be set at liberty and so come to you personally within a while 25. Yet I supposed it necessary to send to you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and he that ministred to my wants Paraphrase 25. In the mean time I thought it necessary to return to you Epaphroditus one that hath been my partner of labor and danger also and is your Bishop set over your Church see note on Rom. 16. b. and he which by you hath been enabled to relieve me in my necessities 26. For he longed after you all and was full of heavinesse because that ye had heard that he had been sick Paraphrase 26. For he had an earnest desire to return to you and was exceedingly disquieted to think what sorrow the report of his sicknesse brought to you 27. For indeed he was sick nigh unto death but God had mercy on him and not on him onely but on me also lest I should have sorrow upon sorrow Paraphrase 27. not permitting me to be overburthened with the addition of one grief unto another his death to my imprisonment 28. I sent him therefore the more carefully that when ye see him again ye may rejoice and that I may be the lesse sorrowfull Paraphrase 28. In which respect I was the more carefull to send him that ye may see how well he is recovered and be cheared up concerning him and that the knowledge of that may remove a sorrow from me who have had an accession to my sorrow from his danger by thinking what sadnesse the newes of it would cost you 29. Receive him therefore in the Lord with all gladnesse and hold such in reputation 30. Because for the work of Christ he was â—igh unto death note g not regarding his life to supply your lack of service toward me Paraphrase 30. For it was in the cause of Christ in the preaching of the Gospel that he was in danger of death seating no value on his life that he might bring me relief and so doe that which you by reason of your absence and farre distance were not able to doe See note on Mar. 12. b. Annotations on the Epistle to the Philippians Chap. II. V. 6. Forme of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely an external and accidental form as Mar. 16. 12. nor at all an image or picture as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to doe Rom. 2. 20. 2 Tim. 3. 5. and is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a personation or image but it is taken also in good authors for an internal essential form or being Thus in Aeschylus speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one form that is thing under divers names The words of Phavorinus are most observable for the explication of this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies that which hath a being of it self and needs not the assistance of another to its being and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it properly signifies â—ssence then cites these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known in the essence of God being God and by the raies and beams of his Divinity shining even in his first conception and birth discerned and known to be so This here appears to be the notion of the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant that followes ver 7. for that was not onely an external but also a real form he was really a servant of Gods in his humane nature undertaking an office design'd him by God and most strictly obeying him in all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 7. he was a little lower or for a little while the time that he spent here on earth lower than the Angels who we know are the servants of God and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 8. which frequently signifie likeness and external habit and forms doe here signifie that outward appearance which doth not exclude but include the inward being and reality for it is certain and by all acknowledged that he was really a man not onely in likeness appearance so Thus doth Theophylact interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forme of God signifies his essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the form of a servant is the nature of a servant This being thus evident
consequently 't will not be yet so sit a season for the Gnosticks to discover their venome against them 7. For the note i mysterie of iniquity doth already work onely he who now letteth will leâ— untill he be taken out of the way Paraphrase 7. And therefore though this sort of men be already formed into a sect under their ringleaders Simon and Carpocrates c. yet at this time 't is carried more closely they are not broken out into such open renouncing of and opposition to Christ and Christians they have no occasion as yet to side with the Jewes against the Christians nor shew of quarrel whereupon to exasperate the Jewes against them because the Christians walk warily and doe nothing contrary to the Mosaical Law which is the thing which holds them from breaking out v. 6. But as soon as ever that which withholdeth is removed that is as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles give over the Jewes and permit not Christians to Judaize but call them off from observing the Law 8. And then shall note k that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self joyn with and stirre up the Jewes and bring heavy persecutions upon the Christians and having this opportunity to calumniate them to the Jewes behave themselves as their professed opposers And Simon Magus shall set himself forth in the head of them whom as a profest enemy of Christ Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter and for all the Apostatizing Gnosticks that adhered to him they shall be involved in the destruction of the unbelieving Jewes with whom they have joyned against the Christians 9. Even him whose coming is after the working of Satan with all power and signes and lying wonders Paraphrase 9. This person whom now I speak of and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves 10. And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Paraphrase 10. And by baits of lust c. they work upon the generality of wicked carnal Christians and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel but preferring the satisfaction of their own humors and passions and prejudices Joh. 8. 45. before the doctrine of Christ when it came with the greatest conviction and evidence and authority among them Tit. 2. â—1 11. And for this cause God shall send them strong delusions that they should believe a lie Paraphrase 11. And this is the cause why God suffers meer Magicians to deceive them by false miracles and by that means to bring them to believe all kind of falsnesse false gods false waies of worship deceitfull cheating false miracles to get autority to those and all manner of heathen licentious vicious practices the consequents of those errors and the most contrary to Evangelical truth 12. That they all might be damned who believed not the truth but had pleasure in unrighteousnesse Paraphrase 12. That so filling up the measure of their obdurations they may fall under condemnation or be judged and discerned to be what they are impenitent infidels and accordingly remarkably punished 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Paraphrase 13. The more of truth there is in all this the more are we bound to blesse and praise God for his goodnesse to you brethren that he hath been so favourable to you above others as to appoint the Gospel to be preached to you and you to be called to the faith of Christ so early so these being Jewes at Thesâ—alonica are said to have believed before others Ephes 1. 12. and so to be taken out of that wicked generation by the preaching of the Gospel and that grace which is annex'd to it and by your receiving of the truth by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks v. 1 8 12. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you that thereby ye might have your parts in all the glorious effects of Christ's power in his servants and over his enemies 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle Paraphrase 15. To conclude therefore Doe you brethren take care to retain constantly all the doctrine which I have both at my being with you for the preaching of the Gospel to you and since in mine Epistle delivered to you all such I mean as I have truely told or written to you not such as are unduly put upon you under that pretence v. 2. 16. Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace Paraphrase 16. And I beseech that Lord and Saviour of ours Jesus Christ and God the Father who out of his meet love to us hath thus given us his Son and through him afforded us matter of endlesse comfort even the hope of eternal joyes to reward our temporary sufferings and revealed this to us in the preaching of the Gospel see note on Heb. 13. c. 17. Comfort your hearts and stablish you in every good word and work Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up and confirme you to persevere stedfast and constant in the profession of the truth and in all Christian practices Annotations on Chap. II. V. 1. By The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or about or concerning or for as that denotes the matter of the ensuing discourse as when we say in English Now for such a matter or point or question which is the form of entring upon any discourse And thus it seems to be understood here making the coming of Christ c. the things which he proceeds to discourse of which having been touched upon in the former Epistle c. 5. 1. and it seems that which was said in that Epistle misunderstood by them in some circumstances he proceeds as in a known matter to speak of it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred concerning Ib. Coming of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord hath been
the world to save sinners of whom I am chief Paraphrase 15. O 't is a truth of an huge price and fit to be the onely tradition or Cabala among us Christians in stead of all the Jewish secrets and mysteries that are talked of by these hereticks that Christ Jesus came a Saviour into the world on purpose to rescue out of their evil courses and to obtain pardon and salvation upon their reformation for the greatest sinners in the world of which number I have reason to look on my self as the principal of all others 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting Paraphrase 16. But being such God hath dealt most mercifully with me called me from heaven whilst I was peâ—secuting him that I might be a prime object of his patience and longanimity and in order of time the first that was so miraculously called that so the wickedest of the Gentiles may in me have an example of hope of mercy if they shall come in unto Christ 17. Now unto the King note d eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen Paraphrase 17. Now to the great ruler and wise disposer of all ages of the world Governour and commander of Angels the one true God whose attributes are to be incorruptible invisible and wise beyond all imagination so as none partakes with him and from whom all the wisdome of all others doth proceed 18. This charge I commit unto thee son Timothy according to the note e prophecies which went before on thee that thou by them mightst note f warre a good warfare Paraphrase 18. Now to thee O Timothy thou who wert first converted by me I give this commission as a trust I commit to thee agreeable to the revelations which were made of thee that though young thou shouldst be ordained a Bishop in the Church ch 4. 14. though we find no mention of this in the Acts as we doe of Saul and Barnabas Act. 13. 2. that according to that appointment of God thou shouldst carefully discharge that Episcopal office committed to thee 19. Holding faith and a good conscience which some having put away concerning faith have made shipwrack Paraphrase 19. Holding fast and continuing constant in the true faith and discharge of a good conscience not as some which falling into impure lives have afterward fallen into foule errors in point of faith 20. Of whom is Hymenaeus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme Paraphrase 20. Such are in the Church of Ephesus Hymenaeus 2 Tim. 2. 17. and Alexander 2 Tim. 4. 14. whom by the Censures of the Church I delivered into Satans power to chasten and afflict them that they may reform and recover from the very ill course in which they are both for faith and manners Annotations on Chap. I. V. 4. Genealogies Most of the divinity of the Gnosticks made up out of the Greek poets Antiphanes Hesiod Philistion c. consisted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjunctions then from them Genealogies how one thing joyns with another and begets a third out of Night and Silence come forth Chaos c. and applies all the Theologie and Genealogies of the Gods in Orpheus c. to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they called the Angels see Note d. In reference and opposition to which it is that the Apostle here v. 5. sets down a true Christian genealogie of that excellent grace of Charity so much wanting in those hereticks accordingly as it is produced in a Christian and that saith he is the special genealogie with the study of which we Christian especially they that call themselves Gnosticks need to trouble our selves See Tit. 3. 9. V. 11. Glorious Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to referre to the schechina among the Jewes which we have often spoke of noting the presence or appearance of God of Christ on the earth among us See Note on Mat. 3. k. and 16. n. V. 15. Acceptation What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be learn'd from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes especially in the Chaldee idiome where it signifies to receive any thing for undoubted and with an honourable respect the same that they expresse also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear that is obey and believe with the exhibition of honour see Paulus Fagius on the Chaldee Paraphrase Gen. 25. 15. Thus when 2 Kin. 14. 11. the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard the Chaldee Paraphrase reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received by which appears what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive a prophet Mat. 10. 41. which in like manner Luke expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to neglect Luk. 10. 16. to wit to believe and honour him So 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receives not the things of the spirit that is neither believes nor values them but as it followes they are foolishnesse unto him So Ioh. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe in the end of the verse and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. where the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places Hence are the Cabalae of the Jewes their receivings that is traditions as to give Eph. 4. 8. is all one with to receive Psal 68. 18. and as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receipt and gift are all one which they esteem so undoubted and honourable For as the office of the Doctor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliever so of the Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive as in the beginning of Pirche Aboth Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received the Law from Mount Sina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and delivered it to Ioshuah And as from the former of these words is the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabala their doctrine received and had in so much reverence so from the second is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their doctrine delivered by hand from their antecessors and without writing transmitted to posterity the first expressed in the New Testament often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this is the full sense of this place If there be any undoubted dogma worthy of belief any true Cabala this certainly is it that Christ came into the world to save sinners V. 17. Eternal The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here of which God is said to be the King may possibly signifie the several ages of the world and no
in all respects à s one that hath the primogeniture of maintainance to which v. 18. referres as well as dignity especially if his pains be extraordinary as it must be if he both preach the Gospel where it was not before heard which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Rom. 15. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach and take pains in farther instructing the believers in the Churches which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching or doctrine For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that signifies wages reward of service appears among many others by the third verse of this chapter Honour widows that is relieve maintain them So Ioh. 12. 26. where speaking of those that attend on and minister to Christ he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father shall honour that is reward him or pay him his wages but especially Mat. 15. where the command of Gods of honouring the parents ver 6 is expressed v. 5. by giving them that by which they may be profited that is maintainance c. see Col. 2. Note i. So in Nicolaus Damascenus of the Thyni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They honour that is entertain receive strangers exceedingly So Act. 28. 10. they of the Island honoured Paul with many honours giving him provision for his journey As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joyned to it although that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy yet it signifies without any reference to that simply to enjoy to receive to have as might appear by many evidences among authors One for all that of Justin Martyr or the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Father Son and Holy Ghost he saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not they have been counted worthy but they have had have been endued with one and the same divinity V. 19. Against an Elder receive not an accusation What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive an accusation here must be explained by the judicial proceedings among the Jewes where before the giving of the sentence there were three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the admission of the cause or suit when the Judge doth not reject the complaint or accuser and that is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admit an accusation and is the meaning of Isa 1. 23. neither doth the cause of the widow come unto them the character of an unjust judge that he admits not the widows complaint against the oppressor After the complaint is admitted then 2 dly there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation of the suit or complaint when the accuser confirms his suggestion by oath for before that oath one saying one thing and the other the contrary which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradiction Heb. 6. 16. and in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as parts of judicial proceedings the Judge is uninclined to either side but then comes in the oath and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of that affirming and denying in the Author of that Epistle takes away the aequilibrium that the Judge was in before and by it he is now confirmed to the believing the one part against the other whereupon the oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation in that place Heb. 6. 16. as in the Romane law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Psellus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12 13. the oath coming in parts the controversie or doubt and in Leg. Bajuvar c. 12. tit 15. 2. In his verò causis sacramenta praestentur in quibus nullam probationem discussio judicantis invenerit See Bignon not in Marculfi Form l. 1. c. 38. then is the use of oaths when the discussion of the plea by the judge yields him no satisfactory proof The 3 d part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching out of the cause by arguments afterwards produced causae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and considered of by the Judge The first of these onely it is that belongs to this place the admission of the complaint or accusation which against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or governor of the Church is not allowed under two or three witnesses in respect of the gravity of his person and weight of his office or calling who must not be defamed as the being brought into the court is a kind of defamation if there be not great cause for it V. 22. Lay hands That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying on hands is a ceremony of prayer or benediction is ordinarily known in the Old Testament used first by the father to the children in bestowing the blessing upon them and with that succession to some part of the estate So when Jacob blessed the children of Joseph Gen. 48. 14. he laid his hands upon their heads v. 15. And from thence it was among them accommodated to the communicating of power to others as assistants or deriving it to them as successors So when Moses assumed the seventy to assist him Num. 11. 17. this saith Maimonides was done by his laying hands upon them Sanhedr c. 4. And when he left the world and constituted Joshua his successor God appointed him to take Joshua and lay his hands upon him Num. 27. 18. So Deut. 34. 9. Joshua was full of the spirit of wisdome that is was his successor in the Government for Moses had laid his hands upon him From these three uses of the ceremony in Prayer in paternal benediction in creating of Officers three sorts of things there are in the New Testament to which it is principally accommodated In Prayer it is used either in curing diseases or pardoning â—ns Diseases the corporal bands Luk. 13. 16. were cured by imposition of hands Act. 19. 17. and 28. 8. and so it was foretold Mar. 16. 18. they shall lay their hands on the sick and they shall recover And so Sins the spiritual bands were done away or pardoned by the same ceremony laying on of hands used in the absolution of penitents Thus Heb. 6. 2. as the Baptismes are those used among the Jewes and Christians for the admission of Proselytes so the imposition of hands doth probably denote the restoring of penitents that were lapsed after Baptisme see Note on Heb. 6. b. From that of paternal benediction is that of laying on hands in blessing of infants Mar. 10. 16. by that means signifying them to be fit to be received into the Church by Baptisme as those that have title to this kingdome of heaven the Church here and through the same mercy of God in Christ heaven hereafter This benediction and imposition of hands I suppose it is that Clemens Alexandrinus referres to Paedag. l. 3. c. 11. in these words Tivi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On whom doth the Presbyter lay hands whom shall he blesse meaning most probably in that place the solemnity with
rich man and a poor have a suit together before their Consistories either both must sit or both stand in the same rank to avoid all marks of partiality Agreeable to which is the now pr sent practice of the Jews so that if in matter of difference about meum and tuum a Christian having to do with a Jew think fit to refer it to a Chacham or Judge among them and at his coming into the room where he is chance or chuse as taking himself to be a person of better quality to sit down he presently saith to the Jew be he never so mean Sit thou down also V. 4. Partial What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will not easily be resolved I suppose it may best be done by these degrees First by observing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Middle voice generally signifies in these Books either doubâ—ing wavering Mat. 21. 21. Mar. 11. 23. Act. 10. 20. and 11. 11. Rom. 4. 20. or disputing there being a connexion betwixt these two he that doubts always disputing with himself From whence also it signifies to implead with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it or to lay any thing to ones charge either in or out of Judicature as Act. 11. 2. they of the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charged Peter or disputed with him saying Thou wentest in to the uncircumcised and didst eat with them For the notion of wavering Hesychius is punctual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to be divided to doubt to fear so twice in this Epistle c. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing wavering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the waverer And as by this notion of the word I conceive a difficult place will be explained Jude 22. see Note m. on that Epistle so we may conclude that in this Epistle c. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred without wavering or constant see Note f. on that Chapter Secondly by observing the force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your selves added to it for as that refers oftentimes to the inward thoughts of the heart and then not to doubt in themselves is to do what they do without any inward reluctance check or scruple or dubitancy which in a sinful and irrational fact as this here spoken of is cannot but be a great aggravation of it so being applied to disceptations or disputes it oft signifies among themselves or one with another And if it be so here it will then belong to the Judges in this Ecclesiastical Council or assembly of Bishops debating or considering among themselves what justice there is in the cause Thirdly by observing that punctation which we find of it in Oecumenius and so also in some printed copies without any note of Interrogation And that that is the right reading is sufficiently evident both by the Mood and the Copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which connect it with what went before and demonstrate it to be govern'd of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if v. 2. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are And then this must needs be the right rendring of it If a man enter having a gold ring and if a poor man in sordid apparel enter also that is if they implead one the other and if you look on or have a partial respect to the rich and say unto him c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if ye either doubt not dispute not within your selves in your own hearts or else among your selves make no disceptation about it never consider the merit or justice of the cause but meerly looking upon the persons which of them is in fine which in sordid clothes and become Judges of evill thoughts unrighteous Judges Where the sense being all this while suspended one difficulty there is still remaining to resolve what shall be the latter part of the period answerable to the If by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that may possibly be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear my beloved brethren v. 5. as if he should say If in your Judicatures you deal thus partially I must then tell you or hear you and remember my beloved brethren Hath not God chosen the poor that is done quite contrary to what you now do Or else there must be acknowledged which is very ordinary an Ellipsis thus to be supplied If you do thus and thus then sure you are partial to your fellow Christians v. 1. And either of these are very commodious and sufficiently clear the words from all farther difficulty whereas there be many difficulties that presse the other reading by way of Interrogation as first that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not at all rendred or taken notice of in that reading and secondly it is scarce to be observed in any Author that the negative words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are at any time interrogative when they stand not first in the sentence as here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being before it and thirdly that other reading supposes and proceeds upon a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may belong to the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but never to the Mean voice as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the New Testament or any other Author or Glossary CHAP. III. 1. MY brethren note a be not many Masters knowing that we shall receive the greater condemnation Paraphrase 1. And as for actions see c. 2. 12 13. so for words ye are not to judg your brethren or to take upon you that office of Master or Teacher which belongs onely to Christ but to consider that there is a greater an higher judicature the judgment of God to which we are all reserved 2. For in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body Paraphrase 2. The best of us have much to blame and accuse in our selves and therefore should not be forward to accuse or judge others And of all vices those of the tongue whereof this of judging is an eminent one are most ordinary and they that can rule and manage that as the Judaizers are farre from doing c. 4. 11. and keep innocent from all faults of that kind do thereby demonstrate themselves to be true sincere Christians able to resist all other temptations and guide all their actions according to the Christian rule 3. Behold we put bits in the horses mouthes that they may obey us and we turn about their whole body Paraphrase 3. As in managing of horses when by a bridle put into his mouth we have gotten power over that part we are thereby enabled to dispose of the whole beast though a very strong one as we please 4. Behold
opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one master or guide Mat. 23. or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one law-giver or judge here Jam. 4. 12. For it being Christ's office onely to give lawes to the Church these Judaizers doe clearly intrench upon his office and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many in stead of the one Master This one difficulty being thus explained and the interpretation confirmed the rest of the Chapter will be very perspicuous and coherent to it which in any other interpretation of the verse will be obscure and the connexion very hard to be discerned V. 5. Even so That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here is a note of the latter part or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the similitude may at first sight be believed but upon farther consideration will be found a mistake For that which is here added is not fitly illustrated by the foregoing similitude of the horse or ship but by another similitude annexed after it with the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold◠for that is the way of bringing in similitudes and is used before v. 3 and 4. and not onely the forms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as and so Nay when the plain sense or matter to be illustrated is first set down as here it is v. 2. If any man offend not in word he is able to bridle the whole body also there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold is by much the fittest form to introduce the similitude as there it doth of the horse and ship And if that be converted into the other form it must be by placing the latter part first after this manner As a man turns or rules an horse by a bridle or a ship by a stern so he that hath command of his tongue is able to bridle or rule the whole body And again v. 5. As a little fire sets a great deal of matter on fire so the tongue being a little member 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes a great noise keeps a great stir puts whole multitudes into a combustion And therefore another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is here to be taken notice of as a form of bringing in a second or third part of a distribution without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as antecedent And so it seems to be in this place a form of transition from one part of the Discourse of the tongue considered when it is bridled v. 2 3 4. to another v. 5. c. when it is not bridled and will be best rendred In like manner or so likewise As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. which seems otherwise used it is not to be found in the King's MS. nor the Syriack See Note c. V. 6. And the tongue The words of this v. 6. in the ordinary copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the tongue is a fire a world of iniquity so is the tongue seated in the members seems not to be rightly set The King's MS. leaves out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that change will not render the words any complete sense The Syriack seem to have read it shorter without the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the tongue and to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the world instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world and then the plain meaning is And the tongue is placed in the members a fire of iniquity to the world that is As a fire in the midst of a great deal of combustible matter sets all presently in a flame so doth the tongue in our members it is a cause of contention sedition c. and so of the greatest iniquity that sin of uncharitabienesse so contrary to the Christian law to the world the whole society of men about us That this is the true rendring of the place by making the world answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matter which is set on fire and not that the tongue compared to fire is here styled a world of iniquity appears by the end of the verse where in like manner it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put into a flame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheel of affairs See Noted Ib. Course of nature That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies affairs or actions all that comes to passe see Note on Mat. 1. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wheel and the Hebrews are wont Rhetorically to express businesse or affairs of the world by the turning of wheels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how are the rolling or whirling of the wheels of your affairs turned Buxtorf Instit Epistol Epist 1. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie the compasse or sphere or succession of affairs meaning of men or mankind and so putting that into a flame will be in another phrase all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire to the world at the beginning of the verse putting the world that is all the affairs of the world into a combustion Another notion I have had of this phrase which I shall but mention by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Astronomers notion touch'd on Note on c. 1. e. for Nativity or Geniture as that notes all the events of life by Astrologers conjecturally foretold from the position of the heavens at the time of any ones birth This the Artists might fitly represent in a wheel bringing up one part of the life and the events thereof after another to which the antients wheel of Fortune may seem to refer and when this wheel was represented fiery that would fitly note contentions and wars c. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be rendred to set the wheel of Nativity on a light flame that is to turn the whole life into contentions and feudes which is but an elegant way of expressing that sense which is acknowledged to belong to these words V. 7. Every kind of beasts For the understanding this verse it must first be premised that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kind or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 èssence being in Hesychius is commodious to it here both in the beginning and end of the verse so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. may signifie all kind of beasts that is beasts indefinitely so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be mankind that is men indefinitely of all ages or times proportionably to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tamed and hath been tamed that is in all times perpetually have been tamed The greater difficulty will be what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tame that may as ordinarily it doth signifie cicurare to take off from wildnesse and so to make tame and familiar to bring to hand and that may be very appliable both to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beasts and birds which are by
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so in an old Copie in Magdalen College in Oxford it is clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antitype of which As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may perhaps be here fit to note that as it is certainly best rendred Antitype to reserve the signification of the Greek whatsoever shall here appear most fitly to belong to it so the Greek is capable of very distant senses For first it signifies not a like but a contrary So in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matters of favour are done by the Prince himself but the contrary by other men So saith Hesychius of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies contrariety or contradiction and so we know the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most ordinarily imports And this the place would not unfitly bear that Baptisme is quite contrary to the Ark of Noah but yet saves as that saved There the destruction was by water and only they were saved which got into the Ark but here water is the means of saving from destruction and they perish which have not this immersion or baptisine here spoken of Beside this there is a second notation of this word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pro as well as contra and so it may here be fitly rendred For when it is compounded in the notion of pro it notes in stead of another as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proconsul is he that supplies the Consuls place is in his stead And so it may be here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptisme in stead or supplying the office of the Ark saves us now In this sense Antitype is ordinarily taken among us for that which is not it self a type or figure but supplies the place of some former type so purity of the heart is the Antitype of Circumcision that is that which is now by Christ required in stead of that ceremonie among the Jewes But beside both these there is a third notation of the word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a copie differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the impression in the wax differs from the ingraving in the Seal So the Old Glossary renders both those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by exemplum exemplar And thus is the word used Heb. 9. 24. and generally in the Ecclesiastick writers and is best express'd by parallel or answerable and may so here fitly be rendred parallel whereunto Baptisme CHAP. IV. 1. FOrasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath note a suffered in the flesh hath ceased from sin Paraphrase 1. Ye must therefore seeing Christ hath suffered for you resolve to follow and imitate him in suffering also or dying with him viz. dying to sin see v. 6. or ceasing from it as he that is dead or hath crucified the flesh with affections and lusts alwaies doth 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Paraphrase 2. That for the remainder of the life that ye live this frail mortal life ye live no one minute longer in obedience to those lusts or compliance to those appetites that are ordinary among men but in perfect obedience and compliance to the will of God 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousnesse lusts note b excesse of wine revellings banquettings and abominable idolatries Paraphrase 3. For ye have sure continued long enough in those heathenish villanies so ordinary in the Gentile world ye have sufficiently gratified them by accompanying them in unnatural acts of uncleannesse see note c. and carnal lusts in drinking of wine amorous addresses see Rom. 13. e. Bacchanals and those detestable sins of lust used in the idol-worships of the Gentiles see note on 1 Cor. 5. 1. 4. Wherein they note c thinke it strange that you run not with them to the same excesse of riot speaking evil of you Paraphrase 4. Who wonder as at a strange thing and reproach d and fail at you if you make any scruple of those unnaturall abominable sins which are not to be spoken of or refuse to run on headlong with them to the commission of them Who shall give account to him that is ready to judge the quick and dead Paraphrase 5. Who shall be most sadly accountable to God the judge of all the world who hath all the actions and thoughts of men dead and living so ready to him that he can passe a most just sentence on them whensoever he pleases and will certainly are long so deal with the provoking sinners Jewes and Gnosticks of this age as he hath dealt formerly with the like through all times since the beginning of the world 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit Paraphrase 6. For thus hath he formerly proceeded with the sinners of the old world see note on c. 3. f. and all others that are now long agoe dead first preached to them when they were alive as now unto us and made known his will and commandments on this one design that they might mortifie all sinful lusts reform their vitious abominable wayes and so suffer to the flesh see note a. and for the future live new lives obey the commandments of God 7. But the end of all things is at hand be ye therefore sober and watch unto prayer Paraphrase 7. But that great fatal destruction to the obdurate Jews so oft spoken of by Christ and his Apostles see note on Mat. 10. g. 24. c. is now near at hand which is an obligation to all care in performing all acts of piety in praying for the averting of Gods wrath and securing you from being overwhelmed in it and to that end there is nothing so necessary as sobriety in opposition to the sins forenamed v. 3 4. and care and vigilance that the day of visitation come not on you unawares 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins Paraphrase 8. But above all things be sure to maintain a most earnest love and charity toward your fellow-Christians the contrary to which the contentions and factions of the Gnosticks shall concurr with their other villanies to involve them in the vengeance that befalls the persecuting Jews For this added to repentance from all those other dead works is the likeliest means to propitiate God and avert his judgments from you see Jam. 5. 8. 9. Use hospitality one to another without grudging Paraphrase 9. Every one as he hath received wealth or any other good
affirm that these wordsare certainly supposititious But for the Catholicks that maintain the doctrine asserted by the first great general Councils against the hereticks of the Church they had no such need of inserting and forging these words their cause might be otherwise maintained if these words were expunged and put out of the Canon first by the form of Baptism Mat. 28. 19. instituted by Christ which first clears the distinction of the Father the Son and holy Ghost as fully as this and secondly by making them the object of our faith supposeth each to be God as well as any the holy Ghost and the Son as well as the Father which being supposed the Unity may from thence be collected also by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all nothing the one form of Christian Baptisme In the name of the Father and the Son and the holy Ghost to be the entring of us into the faith and name of the one God Secondly by the expresse words of Christ I and my Father are one John 10. 30. which affirming the unity of the Father and the Son leaves no place to doubt of the like unity of the holy Ghost also Thirdly by the Apostles swearing by Christ and which is all one calling to witnesse the holy Ghost Rom. 9. 1. which is an act of Divine worship appropriated to God by whom onely we are to swear Fourthly by the Apostle's praying to our Lord Jesus Christ for his grace to the holy Ghost for his communication or liberal effusion of his gifts as well as to God the Father for his love which is become the solemn form of Apostolical benediction at the end of the Epistles Fifthly as far as concerns the holy Ghost by Act. 5. where deceiving or robbing the holy Ghost v. 3. is lying to God v. 4. and 1 Cor. 12. 11. where the Spirit as a person is said to work and to divide to every one according as he will Lastly as far as concerns Christ who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians by the frequent Doxologies or forms of giving glory to Christ in the very same style as the Jews from whom those forms are taken customarily and solemnly made use of to acknowledge the God of Israel to be the eternal God see Note on Rom. 9. c. By all which much more it appears how impertinent and unnecessary it was for the Orthodox to feign and forge these words and withal how easie for their enemies to have disproved them and detected their forgery if they had attempted it and how much more temptation there was on the hereticks side to free themselves from the importunity of this place by rasing that out of their Bibles which could not otherwise be perswaded to comply with their pretensions And accordingly as in S. Cyprian who wrote before Arius was born and consequently before the time in which there could be any motive to have made this insertion the words are distinctly found l. De Unit. Eccles Dicit dominus Ego Pater unum sumus iterum de Patre Filie Spiritu sancto scriptum est Et hi tres unum sunt The Lord saith I and my Father are one and again of the Father Son and holy Ghost it is written And these three are one And in like manner Tertullian Contra Praxeam Quitres unum sunt which three are one So it is confessed of S. Hierome that he asserted the truth of our reading from the Greak Copies which he had and defended it against all publickly complaining and contesting it that in those Copies where it was wanting it was omitted or rased out by the fraud of hereticks and so S. Ambrose saith that the hereticks did erade that place And this was so farre from yielding matter of recrimination against the Orthodox in those daies that some learned men who have expressed their opinion that the addition of these words is supposititious have laid that to the Arians charge also who say they from thence desired to conclude that the Father Son and Spirit are one only by consent in this testimony as the water and blood and spirit are said to be But with how little reason this is suspected appears already by what hath before been said and needs no farther answer or refuting It were here easie to deduce the doctrine of this verse as it is most largely set down from the tradition of the Church through all times I shall only affix some few testimonies before the time of the first Council of Nice since which there can be no place of dispute In the first Age that of Clemens Romanus is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God lives and the Lord Jesus Christ and the holy Ghost A testimony produced out of him by S. Basil the Great c. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Doxologie as one especial Apostolical tradition and reckoning up the antients from whom it was derived he urgeth this saying of Clemens for the use of it In the second Century we have Justine Martyr Apol. 2. pro Christianis who having mentioned the Father of righteousness he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him and the Son coming from him and the prophetick Spirit we worship and adore A tract also there is cited by Leontius Hierosol and by Euthymius owned as Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the holy and coessential Trinity which if genuine will clear the whole matter for there we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of all who is known in Father Son and holy Ghost and of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three partake of one and the same essence have one and the same divinity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three persons asserted and cited from S. Paul 2 Cor. 13. 13. and from Christ Mat. 28. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unity in Trinity and Trinity in Unity So again the Author of the Questions and Answers ad Orthodoxos under Justin's name resp ad Quaest 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one God in the coexistence of three divine subsistences differing from one another not in essence but in the manner of existence So Athenagor as in his Ambassie for the Christians who were by the heathens looked on as Atheists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who would not wonder to hear them called Atheists who acknowledge God the Father God the Son and God the holy Ghost and demonstrate their power in the Union and their distinction in the order So Clemens Alexand. in the conclusion of his Paedagogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the only Father and Son-with the holy Ghost one in all things c. So in the third Centurie Origen is by S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckoned among the assertors of this Tradition l. 6. Comm. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the Trinity
said Note on Jam. 2. c. and Note on c. 3. f. viz. to waver or doubt And accordingly if it be here rendred as in reason it must and by Analogie with the use of the word in other places it will be necessarie to adhere to the reading of the Kings MS. which the vulgar Latine also appears to have followed and Nominative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have no sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some indeed viz. those that waver though they are not yet faln off either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have pity on them and out of compassion to such weaklings doe all that may tend to the settling or confirming them or else as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprove them after the manner of fraternal correption and admonition by that means timely to reduce them to perseverance and constancy before yet they fall off and make shipwreck of the faith whereas others that are already faln must be more nimbly handled even snatch'd out of the fire c. A PREMONITION Concerning the Interpretation OF THE APOCALYPSE HAving gone through all the other parts of the New Testament I came to this last of the Apocalypse as to a rock that many had miscarried and split upon with a full resolution not to venture on the expounding of one word in it but onely to perform one office to it common to the rest the review of the Translation But it pleased God otherwise to dispose of it for before I had read with that designe of translating only to the end of the first verse of the book these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must come to passe presently had such an impression on my mind offering themselves as a key to the whole prophecie in like manner as this generation shall not passe till all these things be fulfilled Mat. 24. 34. have demonstrated infallibly to what coming of Christ that whole Chapter did belong that I could not resist the force of them but attempte presently a general survey of the whole Book to see whether those words might not probably be extended to all thy prophecies of it and have a literal truth in them viz. that the things foretold and represented in the ensuing visions were presently speedily to come to passe one after another after the writing of them But before I could prudently passe this judgment which was to be founded in understanding the subject-matter of all the Visions some other evidences I met with concurring with this and giving me abundant grounds of confidence of this one thing that although I should not be able to understand one period of all these Visions yet I must be obliged to think that they belonged to those times that were then immediately ensuing and that they had accordingly their completion and consequently that they that pretended to find in those Visions the predictions of events in these later ages and those so nicely defined as to belong to particular acts and persons in this and some other kingdomes a farre narrower circuit also then that which reasonably was to be assigned to that one Christian prophecie for the Universal Church of Christ had much mistaken the drift of it The arguments that induced this conclusion were these First that this was again immediately inculcated v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time is nigh and that rendred as a proof that these seven Churches to whom the prophecie was written were concerned to observe and consider the contents of it Blessed is he that reads and he that hears c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Arethas that so hears as to practise for the time or season the point of time is near at hand Secondly that as here in the front so c. 22. 6. at the close or shutting up of all these Visions and of S. John's Epistle to the seven Churches which contained them 't is there again added that God hath sent his Angel to shew to his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that must be speedily or suddainly and immediatly upon the back of that are set the words of Christ the Author of this prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come quickly not in the notion of his final coming to judgment which hath been the cause of a great deal of mistake see Note on Mat. 24. b. but of his coming to destroy his enemies the Jews c. and then Blessed is he that observes or keeps the prophecies of this book parallel to what had been said at the beginning c. 1. 3. Thridly that v. 10. the command is given to John not to seal the prophecies of the book which that it signifies that they were of present use to those times and therefore to be kept open and not to be laid up as things that posterity was only or principally concern'd in appears by that reason rendred of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the time in nigh the same which had here at the beginning been given as the reason that he that considered the prophecies was blessed in so doing This being thus far deduced out of such plain words so many times repeated the next thing that offered it self to me was to examine and search what was the designe of Christ's sending these Visions in a letter to the seven Churches For by that somewhat might generally be collected of the matter of them What that designe was appeared soon very visibly also from plain words which had no figure in them viz. that they and all Christians of those times being by the terrors of the then pressing persecutions from the Jewes and by the subtle insinuations of the Gnosticks who taught it lawfull to disclaim and forswear Christ in time of persecution in danger of lose their constancy might be fortified by what they here find of the speedinesse of Gods revenge on his enemies and deliverance of believers that continued constant to him This is the full importance of c. 1. 3. and the same again c. 22. 7. Blessed are they that keep c. for the time is nigh So in the proeme or salutation by John prefix'd to this Epistle of Christ which from v. 4. to v. 9. was the result of his observations upon the Visions and was not any part of the Visions themselves and so gives us his notion and interpretation of this matter we have these words v. 7. Behold he cometh with clouds c. Where the coming of Christ being a known and solemn phrase to signifie remarkable judgment or vengeance on sinners and in the first place on the Jewes that crucified him and deliverance for persevering believers see Note on Mat. 24. b. and the addition of the mention of clouds referring to Gods presence by Angels the ministers of his power whether in punishing or protecting this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coming in the Present agrees perfectly and literally with what was before observed of the speedinesse of its approach at that time is
to goe to that Angel ver 2. and beseech him to give me the book or roll wherein that sentence was written 9. And I went unto the Angel and said unto him Give me the little book And he said unto me Take it and eat it up and it shall make thy belly bitter but it shall be in thy mouth sweet as honey Paraphrase 9. And I went and besought him for it and he gave it me and bid me eat it see Ezech. 3. 1. telling me that though it would tast a little pleasant in my mouth Ezech. 3. 3. yet when 't was in the stomach 't would be very bitter that is that though in respect of the rescue and deliverance that would befall the godly by the destruction of these enemies of theirs and by consideration of the great justice of God upon these that so well deserved it I should while I considered that alone fully approve and be well pleased with this sentence against the Jewes yet when I began to see and consider it in the terribleness of it and in the utter vastation of a glorious Temple where God had so long been pleased to dwell and of a people which God had taken and owned peculiarly for himself it would be a most horrible and amazing thing to me 10. And I took the little book out of the Angels hand and ate it up and it was in my mouth sweet as honey and as soon as I had eaten it my belly was bitter Paraphrase 10. And I took the rol and devoured it that is considered and meditated upon it on both parts of it the destructions to the Jewes as well as the deliverances and advantages to Christians the terriblenesse of the utter destruction as well as the merits of the Jewes that brought it on them and though the one pleased me exceedingly yet as honey that is sweat to the tast when 't is eaten is very uneasie to the stomach so the other part that of the destructions of my countrey-men the Jewes was matter of horrible grief to me 11. And he said unto me Thou must prophesie again before note c many people and nations and tongues and kings Paraphrase 11. And when I thought with my self sure now there is an end of the vision concerning the Jewes there is no more to be seen or prophesied of the Angel said unto me that beyond this destruction of the Temple and Jerusalem and Judaea under Titus to which these last parts of the vision belonged there was yet more matter of prophecie belonging to this people what should yet farther beside them from the Romans after this destruction by ensuing Emperours Adrian especially and other Kings and people that should assist him in rooting out this nation Annotations on the revelation Chap. X. V. 3. Seven thunders What is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven thunders here must be observed for the clearing the whole matter That thunders are the fittest expressions or emblems of great blows or judgments is obvious to every man and so that the number of seven being a compleat number is fitly affix'd when any fatal signal blow is to be inflicted And so these seven thunders here sending forth their voices signifie the destruction to which such preparation was made in the former Visions the destruction of Jerusalem under Titus This so sad and terrible that it was not to be committed to writing ver 4. And this utterly irreparable never to be made up again which was the importance of the Angels oath ver 5 6. Only some addition there might be made to it and that should soon be done the utter destruction should be compleated in Adrian's time call'd the daies of the voice of the seventh trumpet ver 7. And that is the third and last woe c. 11. 14. And that when it came ver 15. set down in a parallel phrase to this of the seven thunders viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were great voices in heaven For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices and thunders every where appear to be all one in these books see Note on ch 11. e. and the addition of great will have a force in it and denote that there under Adrian to be the compâ—eting of â—he destruction That so great things as these two the destruction under Titus and the full measure under Adrian should be so briefly set down in these Visions as by these two phrases the seven thunders uttering their voices and there were great voices or thunders in heaven will not seem strange if first it be observed that the few words seven thunders and great voices have great force in them as great as any circumlocution of words could express and so we know the one single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was ch 16. 17. is the description of the destruction of heathen Rome and accordingly the Latine word Fuit it hath been or 't is gone is as full an expression of an utter destruction of Troy or any the most famous city or people as can be and secondly if it be remembred what pomp had been formerly used in the foregoing Chapters to express it as approaching which made it unnecessary to describe it again more largely when it came to passe V. 6. Time no longer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying time signifies delay also and accordingly thus the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stay is used by the Apostle Heb. 10. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that comes will not delay in the very notion that here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be no longer delay God's judgements shall speedily be executed and this most agreeably to the expression in Habakkuk ch 2. 3. It will surely come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will not tarry or delay any longer So Ecclus 7. 16. of wrath that is the judgements of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will make no long delay and c. 12. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will not tarry And so in Demosthenes the word is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause delay to affairs V. 11. Many peoples What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be thus collected The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people is frequently taken for the Jewes and then here in the Plural see Act. 4. 25. and Note on Rev. 11. f. it will do the same or else farther it may signifie this people in all their dispersions in Asrick and Aegypt and Greece c. where the judgements of God should find them out as many as continued obdurate according to that of Christ's prediction that wheresoever the carcasse was the Roman Eagles should congregate and assemble unto them Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that must rather be render'd of or concerning according to the looser use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to it then before And then
ordinarily bring destructions upon provoking people that have filled up the measure of their iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infectious diseases famines and warres and that these in a very remarkable manner fell upon the Roman Empire about these times appears as by all histories Ecclesiastical and prophane so especially by S. Austin in his first books De civ Dei written on purpose to defend Christian religion from that charge which was laid upon it that it brought down all judgments upon the Empire Which being false as it was urged by the Heathens to the prejudice of Christianity viz. that the Judgments came for that sin of permitting Christianity in the Empire and contempt of their Idol-worships so was it most true that for the Heathens standing out and persecuting the Christian faith most heavy wasting judgments were come upon them Of the three first Vials it may be yet further noted that they may have a peculiar aspect on the plagues of Aegypt the first that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil and grievous boil that is infectious and very painfull will be answerable to the boil breaking out upon man and beast through all the land Exod. 9. 9. and signifie some infectious disease plague and pestilente which we know breaks out in boils So likewise the second and the third the sea becoming as blood ver 3. and the rivers and fountains becoming as blood ver 4. are answerable to Moses's stretching out his hand and smiting upon the waters of Aegypt their streams and their rivers and their ponds and all their pools or collections of water upon which they became blood Exod. 7. 19 20. Now for these three the histories of those times are very remarkable viz. for the great pestilences and horrible effusions of blood That which Herodian tells us of Commodus's reign will sufficiently qualifie that for the time of the pouring out of these three vials At that time saith he l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great pestilence reigned over all Italy but especially in the city of Rome and Dio tells us that there died above two thousand a day in the city and a vast number both of beasts and men perished thereby And so this may be commodiously the pouring out the vial upon the earth belonging not only to the city of Rome but to all Italy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land was wont to signifie not only Jerusalem but all Judaea Hereupon the Emperor was perswaded to remove to Laurentum so call'd from the grove of bay-trees there the smell whereof the Physicians thought usefull against the plague And in like manner they prescribed sweet unguents and odours to anoint their ears and noses to keep out or overcome the pestilential vapour But neverthelesse saith he the disease daily increased and swept away a multitude of men and beasts As for the blood that was then spilt the same Author gives us a large story Cleander saith he a servant of the Emperours bought out of Phrygia and grown up with him from his youth and advanced to greatest offices in court and army aspired to the Empire To that purpose bought up a vast quantity of corn which caused a great famine also at Rome thinking thereby in time of need to oblige the citizens and souldiers and to gain them all to his party But the event was contrary for the famine raging and the cause of it being visible all the citizens run out of the city to the Emperour requiring this Encloser to be put to death Cleander by his power keeping them from the Emperour whose voluptuousness made this easie for him to doe sends out the Emperour's forces armed and hors'd against them which made an huge slaughter among them and in driving them into the city gates by their horses and swords saith he meeting with foot-men unarm'd they kill'd a great part of the people Which when they that were in the city understood they got to the top of the houses and with stones and tiles threw at the souldiers and by this means put them to flight and in the pursuit beating them off from their horses killed great multitudes of them and this continued very cruelly for some time And the appeasing of this cost a great deal more blood the Emperour causing Cleander to be put to death and his sons after him and then a great many more saith he not daring to confide in any body To which that author immediately adds the many prodigies which followed at that time and the burning down of the Temple of Peace which beside that it was the treasury of a great part of the wealth of the city and was accompanied with the burning of a great deal more of the buildings of the city and among them of the Temple of Vestâ— the fire continuing for many daies till rain from heaven put it out which made them impute the whole matter to the anger of the gods beâ—ides all this I say it was by all then look'd on as a presage of great warres which saith he accordingly followed And so in this one passage of story in that Author we have the interpretation of these three vials As great a plague as ever hath been read of to be sutable to the first and a great deal of killing both in the sedition and by the cruelty of the Emperour and by the fire and by the warres that followed wherein the whole region and not only the city of Rome was concerned answerable to the two latter the sea that is the multitude of the city and the rivers and springs of waters the other provinces and cities become blood But beside these under Commodus there was store of the like judgments in the following Emperours times untill Constantine A very great Pestilence under Gallus another under Gallienus both described by Zozimus another at the end of Decius on occasion of which S. Cyprian wrote his book of Mortality And in Maximinus's time saith Eusebius whilst he and his armies were sore distressed by a warre with the Armenians the rest of the inhabitants of the cities were grievously devoured with famint and pestilence infinite numbers dying in the cities more in the countreys and villages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the numbers of husbandmen which had formerly been very great were almost all of them swept away by famine and pestilence saith Eusebius Eccl. hist l. 9. c. 8. And for wars and â—ffusion of blood and slaughters the histories are all along full of them and need not be here recited V. 5. And shall be In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that shall be the Copies generally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitiful and merciful as that is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice or righteousness as hath oft been said And so it is fitly superadded here to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art just or righteous preceding That the
justice of God here acknowledged in these vengeances on heathen Rome denotes his punitive justice there is no doubt and accordingly follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast judged these Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to denote the persons neutrally set down the inhabitants of the Empire which are here supposed to be judged that is justly punished and of whom it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have shed the blood of thy saints and prophets that is of the Christians and those that by their preaching would have wrought reformation among them and so did act as Prophets and had the portion of Prophets were resisted and slain by them But besides this punitive justice express'd by these judgments there was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion to the persecuted Christians whose sufferings were abated and taken off by this means Thus 't is often to be observed in Eusebius's story particularly at the end of the great slaughters and famine and plague in Maximinus's time l. 9. c. 8. mentioned Note a. Hereupon saith he God the defender of Christians having shew'd his wrath and indignation against all mortals for their persecuting us restored the pleasant and bright splendor of his providence toward us so that from that time peace and light with the great admiration of all shined out and was revealed to us that sat in darkness before shewing us that God hath the oversight of our affairs continually chastising and afflicting us for a time but after he hath disciplin'd us sufficiently appearing favourable and propitious to us again V. 8. With fire If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fire were here literally to be understood many completions there would be of it by great fires in the city of Rome especially within the space referred to by this Vision One remarkable one hath been mention'd in Commodus's time Note a out of Herodian l. 1. falling on the Temple of Peace and at length coming to the Temple of Vesta and burning many great houses and so continuing for many daies till the rain from heaven put it out and so by the heathens saith he conceived to be begun also as it was ended by the gods without humane means And this being such coming from heaven not from any lower cause may the more probably belong to this place where the Sun is said to have power given it to scorch men with fire the Sun in the firmament the great fire of the world being commodiously enough said to scorch them or to set them on fire so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies who were burnt by fire from heaven But it is not improbable that the Suns scorching of men denoted ordinarily by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie that scorching and drying up the fruits of the earth from whence a death proceeds and so be here set to expresse a famine so 't is said of the seed on the stony ground that as soon as it sprang up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was scorched and as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 withered away And many such dearths there were in the stories of those times A most eminent one in Maximinus's time mentioned by Eusebius l. 9. c. 8. Some saith he for the least bit of victuals parting with that which was most precious to them one measure of corn sold for two thousand five hundred Atticks some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a little time selling all their possessions to buy bread others eating grasse and therewith poisonous herbs Noble women going out of the city to the countrey to beg bread Others staggering and falling down in the streets and howling out for one bit of bread and able to speak no word but that they were famish'd And at length the dogs raving for hunger and falling upon the men in their own defence they fell on killing and eating dogs As sad a description of raging famine as hath been read of save in time of sieges Another famine there was in Commodus's time mentioned from Herodian Note a. which put the whole city into a sedition but that not comparable to this and caused by Cleander's inâ—atiate covetousnesse and ambition more then the scorching of the Sun That which here follows as the effect of this famine that they blasphemed the name of God may most probably be the heathens railing at the Christians as the cause of all their evils for so the antients observe of them that whenever plague or famine befell them presently they cryed out Christiani ad leones Let the Christians be put to death as the authors of their miseries An eminent place we have to this purpose in Arnobius l. 10. where naming the very judgments which are here express'd by the foregoing Vials pestilences wars and dearths or famines he saith of the heathens that when these befell them they presently cryed out that since Christians began to be in the world terrarum Orbem periisse the whole world was destroyed and all mankind afflicted with all sorts of evils and S. Cyprian in that known place ad Demetrain That many wars break out that plagues and famines that the earth is kept long without any rain nobis imputari 't is by the heathens imputed to us Christians V. 10. Seat of the beast What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne or seat of the beast signifies may thus be gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast signifies Idol-worship c. 13. 1. and as the throne of that may signifie the place where it resides so it may signifie also that which sustains and supports it a seat being that which sustains and holds up from falling that which rests upon it This was the power of the Roman Empire the strength and dignity thereof to which so great a part of the world was subjected and which it made use of to maintain the Idol-worship against Christianity And so the throne of the beast is expounded in the next words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdome or Empire of Rome Now that which is here said to befall the Empire by the pouring out of the fifth vial is that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkned that is lost much of its splendor which before it enjoyed which belongs clearly to the incursions of the Barbarians Persians Goths Almans c. about these times which are here described as every where appears in story As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pain that here follows it is the great grief and anxiety that it cost them to contend and secure themselves from these Barbarians who being so contemptible in the eyes of the Romans it was matter of great indignation to them to be thus infested by them as Aegypt by flies and lice And whereas v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boils are joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pains I suppose those boils may again refer to that plague of Aegypt as the darkning of the Kingdome plainly doth
great city wherein were made rich all that had ships in the sea by reason of her costlinesse for in one hour is she made desolate Paraphrase 19. And shall admire the suddennesse and unexpectednesse of it see note on c. 17. f. 20. Rejoice over her thou heaven and ye holy Apostles and prophets for God hath avenged you on her Paraphrase 20. But as this is matter of bewailing to all these so is it of rejoicing to the Angels and Saints in heaven to the Apostles and rulers of the Church the persecuting and slaying of whom is it which is thus punished upon her 21. And a mighty Angel took up a stone like a great mil-stone and cast it into the sea saying Thus with violence shall that great city Babylon be thrown down and shall be founded no more at all Paraphrase 21. And methought an Angel of God took a stone as big as a mil-stone denoting this city and threw it into the sea and express'd his meaning in so doing to be that he might represent the desolation of that city and its great change both from its being the harbourer and promoter of heathen worship and the seat of the Empire v. 14. see note b. 22. And the voice of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee and no craftsman of whatsoever craft he be shall be found any more in thee and the sound of a mil-stone shall be heard no more at all in thee Paraphrase 22. And consequently that all the jollity and gallantry populousnesse of that place was now at an end see note b. 23. And the light of a candle shall shine no more at all in thee and the voice of the bridegroom and of the bride shall be heard no more at all in thee for note d thy merchants were the great men of the earth for by thy sorceries were all nations deceived Paraphrase 23. And the times of thy jollity expreâ—sed by the nuptial lamps and solemnitâ—â—s are now at an end see note b. And three eminent causes there are of this first Luxury which enriched so many merchants and made them so great secondly Seducing other people to their Idolatries and abominable courses by all arts of insinuation 24. And in her was found the blood of prophets and of saints and of all that were slain upon the earth Paraphrase 24. And thirdly the Persecuting and slaying of the Apostles and other Christians and all the cruelties and unjust warres that this city hath been guilty of Annotations on Chap. XVIII V. 2. Babylon That the title of Babylon here is bestowed on Rome in the Vision of her destruction is resolved by S. Augustine De Civ Dei l. 18. c. 2. Ipsa Babylonia quasi prima Roma Roma quasi secunda Babylonia est Babylon was as a first Rome and Rome is as a second Babylon and c. 22. Condita est Roma velut altera Babylon prioris filia Babylonis Rome is built as another Babylon and daughter of the former Babylon And the ground of it may probably be this because Babylon was the seat of the Assyrian Monarchie as Rome of the Roman and the Assyrian Monarchie being the first as the Roman the last illud primum hoc ultimum imperium saith Orosius li. 7. c. 2. Rome that thus succeedeth Babylon may well be called by that name And so by Tertullian adver Mar. l. 3. c. 13. Babylonia apud Joannem Romaenae urb is figura est perinde magnae regno superbae sanctorum Dei debellatricis Babylon in S. John is the figure of Rome as being like that a great city proud of its dominion and a destroyer of the saints of God and the same words are again repeated l. 3. adv Jud. So 1 Pet. 5. 13. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fellow-chosen or fellow-Church in Babylon the assembly of Christians in that heathen city is by the Scholiast affirmed to denote the Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the splendor of it saith he And so generally the antients understood it and Orosius hath set down the parallel betwixt them in many particulars l. 7. 2. And this being premised will be a key to the whole Chapter for Babylon is the note of an heathen unclean abominable city and so belongs onely to so much of Rome as was then capable of that title saith S. Jerome ad Algas qu. 11. and Cecidit Babylon magna est quidem ibi Sancta ecclesia tropaea Apostolorum martyrum est Christi vera confessio est ab Apostolis praedicata fides Gentilitate calcatâ in sublime so quotidie erigens vocabulum Christianum The prophane heathen Babylon is fallen Babylon the great in the place thereof is the holy Church the monuments of the Apostles and Martyrs the true faith of Christ or profession of Christian Religion that which was preached by the Apostles and heathenisme being trodden down the Christian name is daily advanced on high Ep. 17. ad Marcellam and not to the Christian part of it called by the other title by S. Peter the Church in Babylon and Babylon it self never set to signifie the Church not to the Emperor Honorius who was then a Christian and at Ravenna safe at that time from the invaders nor again to Innocentius the Bishop who was by the ordering of God's providence betwixt the first and second siege rescued like Lot out of Sodome of the Christians out of Jerusalem out of the city to Ravenna also nor generally to the Christians who were some of them saith Palladius gone out a little before being perswaded by Melania to a Monastick life and carried to Sicily first and thence to Jerusalem where saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they rejoiced that they were not together involved in the miserable evils of that vastation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorifying God for the excellent change of affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for their own wonderfull deliverance and the rest which were left in the city at last saved by flying to the Basilicae many carried thither by the very souldiers that they might be safe see Note on c. 17. c. who consequently survived to restore and re-edifie the city a more Christian city then it had been before But to the heathen part of the city and that polluted profaner sort of Christians who as was said Note on c. 17. c. called this judgment these enemies as their patrons on the city and by the admirable disposition of Gods overruling hand of Providence were themselves the only men that suffered under it So that the summe of this fall of Babylon is the destruction of the wicked and heathen and preserving of the pure and Christian Rome and so in effect the bringing that city and Empire to Christianity To this purpose see S. Hierome advers Jovinian l. 2. Ad te loquar qui scriptam in fronte blasphemiam Christi confessione delesti Urbs
〈◊〉 * that which is mortal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fram'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †this very thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * travail out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †at home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * we are ambitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †we be at home or abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * be made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †things by the body or the proper things of the body * transported see note on Mar. the 3. c. †judging this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †had known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * we know him so no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But all these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * placed or deposited in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †deliverance * occasion of falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †For * acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But by way of this very recompense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Doe not Ye become more inclinable to †participation is there betwixt righteousnesse and wickednessâ— what communication betwixt light and darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * among i◠†among * for a father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to me for sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * defilement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †coveted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * freenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have a superabâ—ndance of joy over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * as we went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †griped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the lowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * telling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sad lamentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * zeal for or concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Wherefore though I grieved you by that Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that Epistle though for a short time hath grieved you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †grieved sorrowed bewailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * were grieved sorrowed bewailed †grief according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * not repented of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †your being grieved according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * how great diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †how great apologizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * diligence for or toward you might be made manifest before or in the presence of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For this cause we have been comforted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have not been put to shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * when he remembers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in every thing I have a confidence among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * make known unto you the grace of God which hath been bestowed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †charity contribution or liberality of administration toward the saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And not as we hoped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †That we might intreat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * among you this charity also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ But or And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ye abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I speak not by way of injunction but by the forwardness of others making triall of the sincerity of your love also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †as many of you as formerly began from a year agoe not onely to doe but also to resolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And now consummate the work or doing also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †forwardnesse to resolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the forwardnesse precede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Not that other men might have release but you pressure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * at this season your abundance to their want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he that had much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * nay being more diligent he went out to you of his own accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †who is praised for the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ordained by the Churches ouâ— fellow-traveller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †charity dispensed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the Lord himself and your forwardnesse of mind or â—ncouragement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Taking care of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * dispensed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Forecasting what wil be honest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * he hath toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * labourer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †whether our brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Now concerning the contribution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hath been prepared from a year agoe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the emulation which came from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But or Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * put to shame in this confidence of boasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †before declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have plenty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * distribution of this oblation see note on Lu. 1. h. †the subjection of your confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * liberality of communicating see note on Act. 2. d †toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the same Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * when I am in person among you aâ—â— lowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †am confidat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sull have been fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †conclude see v. 7. * exalt advance our selves or compare with any of those that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Nay neither wâ—ll we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by which God hath divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For we do not over-extend our selves as they which come not to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †came foremost as farre as you in the Gospel of Christ * in respect of our line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †over thoâ— regions that are ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
Christian faith by my coming and telling you what I have been able to doe and consequently that I shall bring as much blessednesse to you and be cause of as much Christian joy as is possible 30. Now I beseech you brethren for the Lord Jesus Christ's sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Paraphrase 30. And now I beseech you for our Lord Christ Jesus sake and upon that obligation of Christian love which he requires and his Spirit works in your hearts that you will with great earnestnesse and intention joyn your prayers with mine to beseech God 32. That I may be delivered from them that doe not believe in Judaea and that my service which I have for Jerusalem may be accepted of the saints Paraphrase 31. That I may be deliver'd from that danger which I foresee in Judaea from some refractary men that though they have received the faith are violently bent against me as an opposer of the Mosaical Law and that the relief which I bring to the poor Christians at Hierusalem and Judaea may be taken by them in good part though it come from those Gentile provinces 32. That I may come unto you with joy by the will of God and may with you be refreshed Paraphrase 32. This would be a means to make me come cheerfully to you if it please God to grant it to our prayers and to have a cheerfull being with you 33. Now the God of peace be with you all Amen Paraphrase 33. And the God of all unity and concord blesse you and preserve unity among you all Amen Annotations on Chap. XV. V. 12. Reigne over the Gentiles That which is out of the Hebrew rightly rendred for an ensigne is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear rule or dominion because it being the office of the King to defend and by armes to protect the people and the power of warre being as the power of the sword a branch of imperial authority and that no way competible to any but either to the supreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 13. 1 2. power or prince or to him that is sent by him that is hath commission from him this being for an ensigne is all one in effect with ruling and one is but a phrase to expresse the other and the Apostle according to his manner maketh use of the Greek translation not of the Original CHAP. XVI 1. I Commend unto you Phoebe our sister which is a note a servant of the Church which is at Cenchrea Paraphrase 1. I pray take speciall notice of the bearer hereof Phoebe a pious person who relieveth those Christians which be in want at Cenchrea 2. That ye receive her in the Lord as becometh saints and that ye assist her in whatsoever businesse she hath need of you for she hath been a succourer of many and of my self also Paraphrase 2. And entertain her Christianly as she is wont to doe others and give her your best assistance in the dispatching the businesse which she hath at Rome for she hath been very liberal to divers Christians and particularly hath assisted me in an eminent manner 3. Greet Priscilla and Aquila my helpers in Christ Jesus Paraphrase 3. Mention my love to Priscilla who though a woman hath joyned with Aquila a man to promote the Gospel of Christ and done their best to bring many to the faith 4. Who have for my life laid down their own necks unto whom not onely I give thanks but also all the Churches of the Gentiles Paraphrase 4. And have ventured their lives to save mine for which cause I am not onely bound to thank them but all the Churches of the Gentiles who were obliged by them 5. Likewise greet the Church which is in their house Salute my well beloved Epaenetus who is the first fruits of Achaia unto Christ Paraphrase 5. And all the Christians that belong to their family see note on 1 Cor. 16. c. My love to Epoenetus the first convert I had in all Achaia 6. Greet Mary who bestowed much labour on us Paraphrase 6. See note a. 7. Salute Andronicus and Junia my kinsmen and my fellow-prisoners who are of note among the note b Apostles who also were in Christ before me Paraphrase 7. who are either known men of great estimation with other Apostles as well as me or else themselves Apostolical men 8. Greet Amplias my beloved in the Lord. 9. Salute Urban our helper in Christ and Stachys my beloved 10. Salute Apelles approved in Christ Salute them which are of Aristobulus houshold Paraphrase 10. who hath shew'd himself a faithfull sincere Christian 11. Salute Herodion my kinsman Greet them that be of the houshold of Narcissus that are in the Lord. Paraphrase 11. that have received the faith 12. Salute Tryphaena and Tryphosa who labour in the Lord. Salute the beloved Persis which laboured much in the Lord. Paraphrase 12. doe good offices in the Church see note a. 13. Salute Rusus chosen in the Lord and his mother and mine Paraphrase 13. a choice person a sincure Christian and his mother which is to me as a mother also 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren which are with them Paraphrase 14. Christians 15. Salute Philologus and Julia Nereus and his sister Olympias and all the saints which are with them Paraphrase 15. Christians 16. Salute one another with an note c holy kisse The Churches of Christ salute you Paraphrase 16. with that Apostolical form of benediction 2 Thess 3. 17 18. of which a kisse was wont to be the ceremony 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them Paraphrase 17. Now of this I warn you brethren to watch diligently and as out of a watch-tower men are wont to observe the enemy approaching so to observe and take notice of them which teach new doctrines either contrary or different from what we have taught you and so break the peâ—â—e of the Church and discourage or drive away others from the faith from such hereticall teachers ye are to separate that others may not be deceived by taking them for men as orthodox as any See note on 1. Cor. 5. g. 18. For they that are such serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple Paraphrase 18. Such are the Gnosticks who in stead of serving of Christ serve their own lusts and interests and by plausible pretences and undertakings corrupt and seduce those who are of a temper ready to follow and obey and so become easie and seducible contrary to wise ver 19. 19. For your obedience is come abroad unto all men I am glad therefore on your behalf but yet I would
made of none effect Paraphrase 17. For Christ did not principally send me to baptize which others may doe as well but to publish the Gospel to them that never heard it yet not this that I am more eloquent then others and so fitter for the work for this is not my way of publishing it to attract men to the faith by any perswasion of humane eloquence but onely by doing as Christ hath done before me by venturing my life in doing it This was the great means by which Christ meant to obtain belief sealing his doctrine with his blood and if I should let eloquence endeavour to supply that place I should disparage Christs way 18. For the preaching of the crosse is to them that perish foolishnesse but unto us which are saved it is the power of God Paraphrase 18. For the preaching a crucified Saviour requiring belief to him obedience to him who was shamefully put to death and believing on whom may probably bring the same on us may seem a ridiculous thing to impenitent unbelievers but to us which have come in to Christ by repentance and faith 't is the most glorious evidence of the power of God 19. For it is written I will destroy the note e wisdome of the wise and will bring to nothing the understanding of the prudent Paraphrase 19. And thereby is fulfilled that saying of Isaiah ch 29. 14. that God will dispose of things quite contrary to what the wise men of the world would expect 20. Where is the wise where is the scribe where is the note f disputer of this world Hath not God made foolish the wisdome of this world Paraphrase 20. Let all the Philosophers and learned or searching men the Jewish interpreters of Scripture shew me so many men brought to reformation and virtuous living by their precepts as we have done by this ridiculous way as 't is believed of preaching the crucified Saviour or the doctrine of that Christ which was put to death by the Jewes Doth it not appear that all the deep wisdome of the world is become absolute folly in comparison with it 21. For after that in the wisdome of God the world by wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believe Paraphrase 21. For when the heathen world with all their study of philosophy which is the consideration of God's infinite wisdome in the creation and government of the world did not come to the true knowledge of God and when the Jewish world depending on their knowledge of the Mosaical Law did not discern or acknowledge God in the miracles and sufferings and doctrines of Christ God was then pleased to send us Apostles to preach without any flourish of rhetorick this Gospel of Christ so scorned by the wise men of the world and by that means to reduce and rescue out of the waies of the wicked all those that will believe and embrace it 22. For the Jewes require a signe and the Greeks seek after wisedome Paraphrase 22. For as the Jewes require some signe or prodigie from heaven to be shewed them to perswade them the truth of the Gospel so the Greeks look for profound philosophy in the Gospel and scorn it because they think they find not that there 23. But we preach Christ crucified unto the Jewes a stumbling-block and unto the Greeks foolishnesse Paraphrase 23. And yet are not we discouraged from going on in our course professing him in whom we believe to have been crucified and knowing that that is a mighty determent and discouragement to the Jewes who looked for a victorious Messias that should rescue them out of their enemies power and to the Gentiles a ridiculous thing who are gratified with nothing but eloquence or profound knowledge 24. But unto them which are called both Jewes and Greeks Christ the power of God and the wisdome of God Paraphrase 24. But to the believers see note on Mat. 20. c. both Jewes and Gentiles matter of greatest admiration there being more divine power and wisdome express'd in this ordering of things so that the Messias should be crucified then in any thing that the Jewes or Gentiles could have thought on 25. Because the foolishnesse of God is wiser then men and the weaknesse of God is stronger then men Paraphrase 25. For of the actions and dispositions of God's counsels that which in man's opinion hath least wisdome in it is infinitely to be preferred before all that men deem wisest and that which men think hath nothing of strength or virtue hath much more of power in it then any thing else it being much a more glorious act of power to raise Christ from the dead then not to have permitted him to die as it was a more likely way to bring any piously disposed person to receive the doctrine of Christ when he laid down his life for it then if he had been the most prosperous in this world 26. For ye see your calling brethen how that not many wise men after the flesh nor many mighty nor many noble are called Paraphrase 26. Accordingly ye may observe who the men are among you that are wrought on or converted by the Gospel not principally the learned politians the great or noble families 27. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty Paraphrase 27. But the course which God hath chosen to take now in Christ is that that the world will count foolish and this on purpose that by the successe of that the wise men of the world may be put to shame 't is that which the world counts weak that it may appear how much more power there is in that which the world counts weakest in God then in all their own strength 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are Paraphrase 28. And those methods and courses hath God pitch'd on which are by the nobles and the potentates look'd on as most despicable and empty and abject that it may appear how empty are all those things that are most valued in the world when these which they so much despise shall appear more effectuall then they 29. That no flesh should glory in his presence Paraphrase 29. That no man may have any reason to boast of his wisdome c. in God's presence 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption Paraphrase 30. But of God's special bounty it is that ye believe and thereby are ingraffed into Christ who is made by God to us the author of all true knowledge the cause of our justification our sanctification and will be also of deliverance and rescue from all calamities that this life is
subject to yea and from death it self by raising us again see Rom. 8. note l. 31. That according as it is written He that glorieth let him glory in the Lord. Paraphrase 31. That all our good may be acknowledg'd to come from God and none else Annotations on Chap. I. V. 2. Call upon the name of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be surnamed Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59. and in many other places and so in a passive not active signification Agreeable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be called by the name of Jesus Christ as an agnomen or supernomination which notes the special relation we have to him as the spouse of that husband whose name is called upon her Isa 4. 1. which is the direct literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or as the servant to that master by whose name he is called also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a periphrasâ—s of Christians and no more In this sense will it be most proper to interpret the like phrase Act. 2. 21. and 9. 14 21. Rom. 10. 12 13 14. and generally in the New Testament but when it signifies to appeale to or the like V. 5. Utterance The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is somewhat uncertain both because it and the knowledge following may either be the matter wherein the Corinthians are said to be enriched or else somewhat in the Apostles the means by which they were enriched in Christ If it be taken the first way then it will denote speech or utterance ability in instructing others and must be applied only to them that had such gifts in the Church and not to the whole Church of Corinth and thus it seems to be used 2 Cor. 8. 7. As ye abound in every thing in faith and word and knowledge Where as faith so the other two are gifts and graces in them such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligence and love that are after mention'd And the other parts of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye abound in every thing agreeing so well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here ye were enriched in all 't is most reasonable to determine that this same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or speech here also But because there is some difference betwixt abounding and being made rich and the latter of them referres peculiarly to the gaining of the riches and so to the means of acquiring them it is therefore possible that it may there be that which as a gift was inherent in them and so be agreeable to the rest of the graces mention'd there and yet here be the means by which they were enriched and if so then it will signifie the preaching of the word the doctrine of the Gospel as it is first preach'd and made known to men that had not before received it as when we read of preaching the word that notes the doctrine of Christ as it was taught by him or the articles that were to be believed of him his death and resurrection c. This is wont to be set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine see 1 Tim. 5. 17. which is the farther instructing of them that have formerly received the faith and accordingly it may be so taken here where 't is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which is the explication and unfolding of the mysteries of religion and may well be here the watering of Apollos which was superadded to the planting of Paul and both of them together make up that which followes ver 6. the testimony of Christ confirmed in you the testimony of Christ being the Gospel c. 2. 1. as 't is first preached so Joh. 21. 24. where 't is distinguished from the very writing of it and so 1 Joh. 1. 2. but especially Rev. 1. 2. and the confirming of it is farther declaring and proving and explaining of it the first being prerequired to the baptizing of any the second usefull for the fitting them for that imposition of hands which we ordinarily call Confirmation Ib. Knowledge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the farther explication of the Christian doctrine may appear not only by the use of it in other places see Note on 2 Pet. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of knowledge c. 12. 8. that is being able to explain mysteries as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of wisdome there is being able to speak parables or to use other such waies of veiling wise conceptions but especially by the circumstances of the Context here the Gospels being confirmed in them v. 6. And this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here set down as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special gift and the being made rich in every thing particularly in word and knowledge being all one with coming behind or being wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no gift ver 7. this is again according to what we see ch 12. 8. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the gifts of the Spirit Thus 2 Cor. 11. 6. where Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preferred above his speech 't is his skill in explaining the mysteries of the Scripture which is shewn in his writings in a greater height then in his speech when he was present with them was observable Thus Ephes 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in discerning and acknowledging of Christ the understanding of Prophecies and discerning Christ in them is there joyned with the Spirit of wisdome as 1 Cor. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and 1 Tim. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of Bishop Timothy's task seems to be expounding not simply reading of Scriptures to which is joyned exhortation and doctrine Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this Epistle c. 8. 1. where this gift of explaining mysteries is look'd on as apt to puffe men up and so indeed some Hereticks of that time were so exalted and puff'd up with it that taking upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. to know somewhat that is some extraordinary matter above other men as he that thinks himself to be something that is some extraordinary person all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8. 9. they call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing men from this sort of sublime knowledge and explication of difficulties as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual from this extraordinary gift and so are referred to in that chapter under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge so called but not truly so from a false not true Spirit 1 Tim. 6. 20. V. 6. Confirmed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
long haire it is a glory to her for her haire is given her for a covering Paraphrase 15. And women do not but weare it at length and that is decent in them and to what purpose is this but that their haire may be a kind of vaile or covering to them 16. But if any man seem to be contentious we have no such custome neither the Churches of God Paraphrase 16. And if after all this any man will farther contend in this matter all that I shall adde is the constant custome of all the Apostolicall Churches that women in the Churches should constantly be veiled and that may be of sufficient authority with you 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Paraphrase 17. Now one thing there is wherein you are much to be blamed that your assemblies are not so Christian as they ought 18. For first of all when ye come together in the Church I heare that there be divisions among you and I partly believe it Paraphrase 18. For first I am told and I have some reason to believe it that there are divisions and factions among you which expresse themselves in your assemblies 19. For there must be also heresies among you that they which are approved may be made manifest among you Paraphrase 19. And indeed there is some good use of be made of divisions among Chrâ—stians that so the honest and orthodox may be more taken notice of 20. When ye come together therefore into one place this is not to eat the Lord's supper Paraphrase 20. That which I am to blame in you is that your publick common meetings which should be as at the table of the Lord to eat a Church-meal a common Christian feast are indeed much otherwise none of that communicativenesse and charity among you as is required in such see Note on Act. 1. f. 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken Paraphrase 21. For at your feasts of charity accompanying the Lord's supper which were intended for the relief of the poor and wherein all the guests are to be equal no man to take place or eat before another no man to pretend any right to what he brought but every man to contribute to the common table and to eat in common with all others this custome is utterly broken among you he that brings a great deale falls to that as if it were in his own house at his own meal and so feeds to the full whereas another which was not able to bring so much is faine to goe hungry home and so your meetings are more to feed your selves then to practise a piece of Christian charity to which those sacramental assemblies were instituted 22. What have ye not houses to eat and to drink in or despise ye the Church of God and shame them that have not what shall I say to you shall I praise you in this I praise you not Paraphrase 22. This certainly is to doe as you were wont at home and you may as well stay there and doe thus this is quite contrary to the institution of Church-meetings and the not onely sending away hungry but even reproaching and putting to shame those that are in want and are not able to bring any great offering along with them This sure is a great fault among you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this doe in remembrance of me Paraphrase 23 24. For from Christ it was that I received though I were not present there what I delivered in my preaching among you that Christ when he instituted his last supper took and blessed the bread and then eat it not all himself nor preferred any one before another by a more liberal portion but gave it in an equall distribution to every one at the table and that as an expression and token of his life for all of them without preferring one before another and then appointed all disciples to imitate this action of his to meet and eat as at a common table not one to engresse all or deprive others and so to commemorate the death of Christ and the unconfined mercy of that by this significative typical charity of theirs 25. After the same manner also he took the cup when he had supped saying This cup is the New Testament in my blood this doe ye as oft as ye drink it in remembrance of me Paraphrase 25. And when supper was ended he took also the grace-cup see note on c. 10. e. and delivered it about telling them that this action of his was an emblem of that covenant of grace and bounty which he would sâ—ale in his blood to all without respect of persons and commanding them to imitate and commemorate this impartiall charity of his whensoever they met together at the holy table 26. For as often as ye eat this bread and drink this cup ye doe shew the Lord's death till he come Paraphrase 26. And doe ye saith he in all your sacred festivals thus shew forth to God and man this gracious act of my bounty in giving my life for my people and continue this ceremony till I come again at the end of the world 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. Paraphrase 27. So that to offend in this kinde against this institution of this feast by doing contrary to the universal charity designed therein is to sin against the body and blood of Christ to take off from the universality of Christ's goodnesse and mercy in that death of his 28. But let a man examine himself and so let him eat of that bread and drink of that cup. Paraphrase 28. It is therefore fit that every man examine himself throughly whether he be rightly grounded in the faith of Christ of which this Sacrament is an emblem and accordingly when upon examination he hath also approved himself see note on Rom. 2. f. when he is fitly prepared let him come to that table and partake of it in a Christian manner 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not note g discerning the Lord's body Paraphrase 29. And he that doth come without that preparation and so understands not the truth of Christ's universall mercy in his death signified by this institution of the Lord's supper or consequently receives it not in an holy manner incurres damnation in stead of receiving benefit by such eating and drinking of it 30. For this cause many are weak and sickly among you and
many sleep Paraphrase 30. And the want of this due preparation to and performance of this duty the factions and divisions that are among you have brought many punishments upon some of you afflictions see Gal. 4. a. diseases and death it self as was threatned upon those who at the feast of the Passeover put not all leaven out of their houses Exod. 12. 19. 31. For if we would judge our selves we should not be judged Paraphrase 31. Which had never fallen upon you if you had not by such faults needed admonition and discipline God never punishing them that doe not stand in some need of being awaked thus and stirr'd up by his punishments 32. But when we are judged we are chastened of the Lord that we should not be condemned with the world Paraphrase 32. And when we are punished 't is for our good that being reformed by stripes we may be freed from those punishments which fall on the unreformed to all eternity 33. Wherefore my brethren when ye come together to eat tarry one for another Paraphrase 33. To conclude then when ye meet at one of these Christian festivals have that care and charity to all others as well as your selves that all eat together by equality as having a common right to a feast of charity that so ye may celebrate it as ye ought to doe 34. And if any man hunger let him eat at home that ye come not together to condemnation And the rest will I set in order when I come Paraphrase 34. And he that cannot do thus let him stay at home and eat there for he may there dispose of himself as he please which here he must not doe and his making no difference betwixt a meale at home and this Christian festival in the assembly is a great sin in him and may expect punishment accordingly For the other particulars mention'd by you I will deferre the ordering of them till I come my self unto you Annotations on Chap. XI V. 4. Dishonoureth his head It was a part of the punishment of malefactors among severall nations to have a covering put over their faces and therefore in the Roman form of giving sentence this was part Caput obunbite Cover his head and that â—â—long'd to the whole head the face also So among the Persians in the story of Hester c. 7. 8. the word went out of the Kings mouth and they covered Hamans face And this seems to be the literall notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having over the head which is here used so having upon the head as comes down upon the face also as that differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the veile upon the head onely This therefore which was the fashion of condemned persons is justly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reproach or shame his head V. 7. Glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both glory and beam the beams of the Sunne being so glorious that all glory is described by them and is rendred both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one of them may be here taken for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beam or irradiation such a beam which flowing from another derived from another implyes that from whence it flowes to be more honourable Or else the word may signifie similitude likenesse in both places of this verse for so it is used by the Septuagint Num. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the similitude of the Lord and Psal 17. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy likenesse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places And so here it will agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man is the image and similitude of God and the woman of the man V. 10. Power What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be best conjectur'd not by hearkning to the criticall emendation of Jacobus Gothofredus who would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine exuviam in stead of it but by looking on the Hebrew word which signifies the woman's hood or veile and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dominion or power over any thing or person according to which notion of the theme the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently though it signifie power primarily is yet fitly set here to signifie a veile and by the Vulgar translation in some copies rendred velamen by the same proportion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deduced from the root signifying power is put for a woman's veile Cant. 5. 7. and Isa 3. 23. and so Gen. 24. 65. and 38. 14. and explain'd by the Targum by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a veile peplus theristrum such as Rebecca and Tamar used And this more fitly in respect of the discourse or rationall importance of this place which v. 8. proves that the woman should weare a covering in token of her husband's power over her So when Eustathius a Bishop of Sebastia in Constantine's time among other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused women to be polled against him the Councell of Gangra made a Canon in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any woman for some exercise of pretended piety shall poll her haire which God gave for a remembrance of subjection let her be excommunicate as one that dissolves the ordinance of obedience or subordination of the woman to the man So Photius Epist 210. The women ought to be subject to the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bear the signe of her subjection a covering on her head which he there sets as the meaning of this place As for that on which this whole interpretation is founded the custome of using one Greek word for another when the Hebrew signifies both it hath been formerly observed Note on Mar. 14. f. and need not now seem strange or be repeated again Ib. On her head The woman's head signifies her head and face both which were customarily covered with a veile and 't was counted immodest to be without it according to that saying of Rabbi Abraham in the Talmud tract Sota that the bare uncovering of the head is immodest for the daughters of Israel See Schickard De jure Regio p. 134. Thus among other writers also Plutarch in Problem Rom It is the custom and consequently decent for women to come into the publick covered and for men uncovered And Clemens Alex. Paedag. l. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T was appointeed that the heads and faces of women should be covered and shaded and that the beauty of the body should not be a snare to catch men So saith Dicaearchus of the Thebanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their heads and faces were all covered as with a mask and nothing but their eyes to
p. 406. l. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * On chap. 2. 25. * Praescript c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Arg. Epist ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Ep. ad Diosor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseâ—â— l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ord. thron Metrop ad Calcem Codini †Chrys in 1 Tim. Hom. 10. * Theoph. in Tu. 1. 5. †l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Arg. Ep. ad Tit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Haer. Ebion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In 2 Tost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * communication of spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †mind the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For let this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †emptied himself * or by his power in you for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * sincere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †unblemished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or shine ye for so Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative †Holding fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for a glorying to me unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †poured out on * In like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * no perfect friend sincerely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * own inteâ—st not those of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †as soon as I see the things concerning my self presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or to see you all for the Ks MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †account such men pretious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * venturing his life that he might supply your lefect of ministring to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hom. 31. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Galâ—â— * these very things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is not cowardly in me * my circumcision was on the eight day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †received * consummate †pursue * so be I may lay hold in as much as I have also been laid hold on †laid hold on obtained * not looking after the things behind and stretching my self out to †By the goale I hasten to the prize * supernal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †mind this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In the mean while as farre as we have gotten the stare * We are citizens of heaven or heaven is the city of which we are free †transform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Virtue or energie of his being able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †on Job 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Syntyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †of Yea I beseech for the Kings MS. reads Nai * Combated or concended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †gentleness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †remerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * you have reviv'd your care of me or made your care of me to flou rish again †wanted ability * at all time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †oâ—neia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Communicated in respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * both at Thessalonica and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that â—n * require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Now to our God â— father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eiphra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to the God and father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Hearing of Having heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of the Gospel of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †also through all the world or though all the world it hears fruit increases even for the King's M 8 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledged the grace of God in the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to the acknowledgemens of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fitted us for the portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the son of his own love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the whole creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †it seemed good that in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or a preacher and Apostle and ministe for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by way of correspondence fill vp the remainders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to perform †among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is wrought in me in power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †fulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Lu. 1. note 2. * both the father and Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †probabilities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * despoil of carry you captive †Elements †filled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Having by his doctrines blotted out the hand-writing against us †despoiled or devested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * with authoâ—ity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by the particular of feait or new moon or sabbaths †condemn you pleasing himself in humility * searching †without cause puffed up
by the imagmation of his own flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †elements see note b. * come not neet see note 1. †to Corruption by the abuse of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * austerity to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Thisbi p. 244. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 447. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact. in 1. Cor. 9. 17. †Ei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †idordinate lusting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †evil speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †onto knowledge †compassiâ—os bounty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be umpire * give not ill words to your children †or serving the Lord not men for the Ks MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * afford right and equality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Oâ— speak with holdnesse forthe King 's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †All that concerns me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or ye may know the things that be oag to us for the King's MS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that ye may †c for from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of or from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or much labour for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath been read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or that of Laodicea * The salutation of Paul by my own hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eccles hist l. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chron. †de Script Eccles * l. 7. 〈◊〉 * That on †fulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Col. 2. 1. * became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or imitators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath gone forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †proclaim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †pleading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have been approv'd by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * were we spoken of for flattering †nor accused of in ordinate desire * used severity †her own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being in lo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are wâ—lling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * mâ—l and labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is accomplished among you †hath come hastily upon them to the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for some time for a space 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †not forbearing any longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or your for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †make straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * holy ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †here the Kings MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as ye also walk * purification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †passion of lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Not to exceed or be inordinate in a matter with his brother †the taught of God to the loving of one another * contend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eâ—â— * To 5. p. 244 l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * more then abundantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the irregular * toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no sin so small but ye ought carefully to abstain from it †every sort of evil * the whole of you the spirit See Rom. 16. note c. * See note a. on the Title of the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Bib. Pat. Graec 1. â— p. 50â— E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 907. D. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Cent. 2. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see 1 Thess 1. 1. * that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * make you worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * concerning the †our * from youâ— opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the departure must needs come first * worship †that he be revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in his own season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is already acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * only there is that withholdeth as yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the wicked one †by the breath of his own mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by the appearing of his own presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †deceitfull â—o king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉