13. 14. where yet we read I will be thy plague And some have conjectured that in stead of the Hebrew ãâã ãâã ãâã ãâã ãâã I will be the Greek read ãâã ãâã ãâã ãâã ãâã where But R. Tanchum and Ebn Jannahius saith Mr. P. affirme that the Hebrew ãâã ãâã ãâã ãâã ãâã is all one with ãâã ãâã ãâã ãâã ãâã and so signifies where in that very chapter of Hoseah v. 10. ãâã ãâã ãâã ãâã ãâã where is thy king and so then the Septuagints rendring will be literal and the Apostles words lightly varied from it CHAP. XVI 1. NOw concerning the collection for the saints as I have given order to the Churches of Galatia even so doe ye Paraphrase 1. NOw concerning the contribution for the supply of the wants of the poor Christians in Judaea exhausted partly by their former Christian liberality Act. 2. 45. making sale of their goods and communicating their stock to the Christians and partly being spoiled of their goods by the persecuting Jewes 1. Thes 2. 14. the same order that I gave to the Churches of Galatia I now give to you 2. Upon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come Paraphrase 2. On the day of the Christian assembly it is not reasonable for any to come to the Lord empty see Exod. 23. 15. Deut 16. 16. and therefore at such a time upon such a special occasion as this let every one lay aside whatsoever by God's blessing comes in to him by way of increase so that there may be a full collection made without any more gatherings when I come among you 3. And when I come whomsoever you shall approve by your letters them will I send to bring your liberality to Jerusalem Paraphrase 3. And then ye shall have the choice of the messengers who shall carry it that ye may be confident of the due disposing of it according to your intentions and whom ye choose I will in my letters recommend them and send them to Jerusalem 4. And if it be meet that I goe also they shall goe with me Paraphrase 4. And if the collection be such an one as may make it fit for me to be the bearer of it I will go my self and they along with me 5. Now I will come unto you when I shall passe through Macedonia for I doe passe through Macedonia Paraphrase 5. And my coming to you I designe as soon as I have spent some time in the severall parts of Macedonia for I shortly intend to remove from hence and in my way to Jerusalem to passe through that region 6. And it may be that I will abide yea and winter with you that ye may bring me on my journey whithersoever I goe Paraphrase 6. And perhaps when I come I will stay the whole winter with you which being done I will goe farther and I suppose some of you will goe some part of my way with me 7. For I will nto see you now by the way but I trust to tarry a while with you if the Lord permit Paraphrase 7. For I mean not now to come to you because if I did I should not be able to stay or to doe any more then take you in passing but my purpose is by God's leave to spend some time with you when I next come 8. But I will tarry at Ephesus untill Pentecost Paraphrase 8. At the present purposing to stay at Ephesus till it be fit for me to set forward toward Jerusalem where I mean to be at Pentecost 9. For a great doore and effectual is opened unto me and there are many adversaries Paraphrase 9. And I have great reason to doe so for as I have a great deal of hope that I may be able to doe much good to propagate the Gospell in those parts so there are many that oppose the truth which makes it more necessary for me to stay there some time for the quelling of them 10. Now if Timotheus come see that he may be with you without fear for he worketh the work of the Lord as I also doe Paraphrase 10. When Timothy comes to you with this Epistle be carefull that the schismaticks among you give him no disturbance and doe ye look upon him as ye would upon me 11. Let no man therefore despise him but note a conduct him forth in peace that he may come unto me for I look for him with the brethren Paraphrase 11. Take heed to all he saith let him have an authority among you and when he returns bring him on his way and provide him with necessaries when ye take your leave of him that he may return to me for I and the brethren expect him 12. As touching our brother Apollos I greatly desired him to come unto you with the brethren but his will was not at all to come unto you at this time but he will come when he shall have convenient time 13. Watch ye stand fast in the faith quit you like men be strong Paraphrase 13. Be carefull and vigilant that ye be not seduced continue constant in the truth and whatsoever temptations ye have to sollicit you shew your selves courageous and well armed against all assaults 14. Let all your things be done with charity Paraphrase 14. Away with all divisions and schismes from among you 15. I beseech you brethren ye know the house of Stephanas that it is the first fruits of Achaia and that they have addicted themselves to the ministery of the saints Paraphrase 15. received the Gospel at the first preaching of it in Achaia and have ever since been very bountifull to all the poor Christians see Luk. 8. a. 16. That ye submit your selves unto such and to every one that helpeth with us and laboureth Paraphrase 16. That you honour and reverence them and such as they and all that joyn with them in the propagation of the Gospel and faith of Christ 17. I am glad of the coming of Stephanas and Fortunatus and Achaicus for that which was lacking on your part they have supplied Paraphrase 17. I was very glad at the coming of Stephanas c. B b b 2 probably the sons of Chloe who have told me of the schismes among you ch 1. 11. and of all other matters of importance and so supplied your place done that which you ought to have done See Mar. 12. b. 18. For they have note b refreshed my spirit and yours therefore acknowledge ye them that are such Paraphrase 18. For they came very much desired and very welcome to me and will so I presume to you at their return such men as they deserve all reverence from you 19. The Churches of Asia salute you Aquila and Priscilla salute you much in the Lord with the note c Church that is in their house Paraphrase 19. all the Christians in their family 20. All the brethren greet
which will be an occasion to them to reject and sin against my doctrine goe and cast an angle into the lake and the first fish which thou catchest when thou openest his mouth thou shalt in it find a piece of money worth two shillings sixpence which makes two didrachmes or head-mony for two persons Annotations on Chap. XVII V. 10. Elias must first come By this question of the three Apostles made unto Christ at his coming down from the mount may be collected what was the prime matter of the discourse betwixt him and Moses and Elias v. 3. For that their question should referre to Christs resurrection from the dead incidentally mentioned v. 9. is not possible because the Scribes did not beleive that the Messias should die or rise nor consequently that Elias should come before that Of this discourse what was the subject matter of it there is nothing said either in this Gospel or in that of Saint Marke but only this that the disciples asked him saying Why then say the Scribes that Elias must first come By the Scribes are here meant their Doctors of the Law those that were skilfull not onely in the Law but in the doctrine of the whole old Testament and so of the Prophets among whom Mal. 4. 5. they found that Elias was to come before a set time or period that is before the great and dreadful day of the Lord This therefore being it that was asserted by the Scribes the great and dreadful day of the Lord the thing before which said they Elias must first come and the Disciples question Why then do they say that Elias must first come being an objection against what they had heard discoursed of in the mount it necessarily follows that that which was discoursed of in the mount was the approaching of that great and dreadfull day of the Lord. Now what is meant by this great dreadfull day of the Lord appears by the first 2 d 3 d verses of that Chapt. Behold the day cometh that shall burn as an oven all the proud yea all that doe wickedly shall be as stubble and the day that cometh shall burn them up that it shall leave them neither root nor branch But unto you that fear my name shall the sun of righteousnesse arise with healing in his wings and ye shall goe forth and grow as calves of the stall and ye shall tread down the wicked for they shall be as ashes under the soles of your feet in the day that I shall doe this saith the Lord of hosts What was the ultimate completion of this Prophecy and of the like Joel 2. 11 22 23 33. though Elias be not mentioned there is clear enough the eradication of the wicked obstinate Jews v. 1. and the delivery and preservation of all the humble faithful penitents out of that destruction v. 2. together with the advantages that should come to the faithful by that means as from a victory over enemies and persecutors v. 3. So in Joel the fire devoureth before and the flame consumeth behinde the land from a garden of Eden becomes a desolate wildernesse yea and nothing shall escape them v. 3. and much more to the same purpose noting the utter destruction of the Jews and then Fear not O land be glad and rejoyce for the Lord will doe great things v. 21. Be not afraid v. 22. be glad ye children of Sion v. 23. and ye shall eat in plenty and be satisfied and praise the name of the Lord that hath dealt wondrously with you and my people shall never be ashamed v. 26. And it shall come to passe that whosoever cals upon the name of the Lord shall be delivered for in mount Sion and in Jerusalem shall be deliverance as the Lord hath said and in the remnant whom the Lord shall call These two then being the parts of that great and dreadfull day the destruction of the unbeleiving Jewes that stood out and persecuted and crucified Christ and Christians and the rescue of a remnant the persevering beleivers and John Baptist being the Prophet sent into the wildernesse like Elias to foretell this destruction and to preach Repentance for the averting of it there is little reason of doubting but that that Prophecy of Malachy was exactly thus fulfilled and that consequently this was the matter of the discourse of Elias and Moses with Christ though as in a vision somewhat obscurely and darkly delivered upon which the Disciples discerning this to be the day spoken of by Malachy but not discerning that Elias was yet come and so that that precedaneous part was yet fulfilled ask Christ this question why then 't is resolved on by all that Elias must first come first that is before this great and terrible day of the Lord which they now heard was approaching and had nothing to say against it but the known Scripture-prediction that Elias was first to âome That which hath been thus explained from this advantage of the Disciples question is indeed the very same with what Saint Luke the onely one of the four Evangelists that mentions any thing of this discourse of Elias and Moses with Christ relates of it c. 9. 31. ãâã ãâã ãâã ãâã ãâã they related his exodus or going out which he should accomplish at Jerusalem which that it agrees perfectly with what hath here been said see Note on Luke 9. c. and 2. Pet. 1. c. And for this discourse Elias indeed and Moses were fit persons to be brought in in a vision to deliver it because Elias was he that call'd fire from heaven upon the enemies of God and so might fitly represent the destruction of enemies and Moses beside the destructions wrought on the Aegyptians and Pharaoh deliver'd the Israelites out of that thraldome and persecution indured there and so was fitly chosen to represent the deliverance and rescue of true patient persevering beleivers V. 11. Restore ãâã ãâã ãâã ãâã ãâã the word here used is rendred by Hesychius and Phavorinus to finish or perfect 'T is true indeed the ordinary books read ãâã ãâã ãâã ãâã ãâã but that is a false reading as it is evident by that which it immediately follows ãâã ãâã ãâã ãâã ãâã the substantive signifies perfection completion According to this notation of the word this would be the importance of the place he shall finish or perform establish settle all things both perform all that was prophesied of Elias at his coming and cloze and shut up the first state of the world that of the Mosaical oeconomy making entrance as an harbinger on the second that of the Messias In this sense it is that it is said that the law and the Prophets were untill John noting him to be the conclusion and shutting up finishing and closing that state and that was to be the office of Elias under whose name John was prefigured And thus the word ãâã ãâã ãâã ãâã ãâã clearly signifies Acts 3. 21. the establishing setling completing or fulfilling
long as the Temple stood and the sacrifice continued were oft tempted to doubt which was the truer religion the Christian or that of the Jews So we find S. Paul pressing it Rom. 13. 11. knowing ãâã ãâã ãâã ãâã ãâã this great season this famous time foretold of wherein they were to be rescued from their persecutors and so their ãâã ãâã ãâã ãâã ãâã the same that was mention'd Mat. 10. 22. see note h. nearer then when they first believed or were converted to the faith And again ãâã ãâã ãâã ãâã ãâã this day was nigh at hand and therefore they should keep close to all Christian practise so Jam. 5. having denounced the woes then near approaching upon the Apostarizing Gnosticks who to preserve their worldly tranquillity complied with the Jews and joyned with them in persecuting the Orthodox Christians v. 1. c. and the cries of the oppressed and persecuted that is of the ãâã ãâã ãâã ãâã ãâã the elect crying here v. 4. he then comforts the believers v. 7. by this argument v. 8. that this ãâã ãâã ãâã ãâã ãâã this coming of the Lord the very same that is here v. 8. was now close at hand and that explained by ãâã ãâã ãâã ãâã ãâã the judge standing at the dore which shews that he will ãâã ãâã ãâã ãâã ãâã as it is in this verse avenge the sufferers the believers speedily The same argument is pressed by S. Peter who as S. James c. 1. 1. wrote to those of the dispersion that is to the converted Jews scattered in other nations upon their being persecuted out of Judaea 1 Pet. 4. 7. The end of all things that is of the Jewish sacrifices and all their legal ceremonies and the Temple and people is at hand though Mat. 24. 6. it was said that it is not yet So 1 Joh. 2. 18. It is the last houre and therefore it follows that as you have heard Mat. 24. 5. that many counterfeit Christs should come before that finall destruction of Jerusalem so saith he 't is now by which we know 't is the last hour So Heb. 10. 25. when men were so scandalized at the prevailing of the unbeleivers and persecuting of the Christian faith that they neglected their assembling together gave off their publick meetings he then rouzeth them to stirre up one another to the carefull performance of that neglected duty by their seeing ãâã ãâã ãâã ãâã ãâã that this day of vengeance so called Lu. 21. 22. upon that nation and people was now very neer at hand All which if when 't is then said to approach and to be at the doore it belonged to the day of judgment now after so many hundred years not yet come what a ãâã ãâã ãâã ãâã ãâã were this what a delaying of his coming and consequently what an objection against the truth of Christian religion As Mahomet having promised after his death he would presently return to life again and having not perform'd his promise in a thousand yeares is by us justly condemned for an Impostor See Mat. 24. 34. CHAP. XIX 1. AND Jesus entred and passed through Jericho 2. And behold there was a man named Zacchaeus which was the chief among the Publicans and he was rich 3. And he sought to see Jesus who he was and could not for the prease because he was little of stature Paraphrase 3. And he was very desirous to see the person of Jesus having no farther designe or thought at the present but that ver 14. 4. And he ran before and climbed up into a sycomore tree to see him for he was to passe that way 5. And when Jesus came to the place he looked up and saw him and said unto him Zacchaeus make haste and come down for to day I must abide at thy house Paraphrase 5. I mean to be entertained by thee 6. And he made haste and came down and received him joyfully 7. And when they saw it they all murmured saying That he was gone to be guest with a man that is a sinner Paraphrase 7. entertained in an heathen's or Publican's house 8. And Zacchaeus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourfold Paraphrase 8. And whilst Christ was there Zacchaeus made this speech unto him Sir half my wealth I bestow upon the poor and whomsoever I have defrauded see note on c. 3. c. or as a Publican exacted more from them then was due I will according to to the law for theeves make a fourfold restitution 9. And Jesus said unto him This day is salvation come to this house for so much as he also is the son of Abraham Paraphrase 9. And Jesus said unto him This day repentance and so the Gospel and the mercies of the Gospel are come home to Zacchaeus as being a believer and so one though a Publican to whom the promises made to the seed of Abraham doe belong 10. For the son of man is come to seek and to save that which was lost Paraphrase 10. His being an heathen or Publican or a sinner in his former life doth not render him uncapable of receiving benefit from me but contrariwise gives him a capacity of it upon his repentance For this was the end of my coming to reduce sinners to repentance and to obtain mercy for such Mat. 18. 12. 11. And as they heard these things he added and spake a parable because he was nigh to Jerusalem and because they thought that the kingdome of God should immediately appear 12. He said therefore A certain noble man went into a farre countrey to receive for himself a kingdome and to return Paraphrase 11 12. And at this time or not long after being now not farre from Jerusalem the chief city of the Jewes and so the palace or royall city and upon occasion of their thinking that he would shortly take upon him a regall authority chap. 17. 20. and that that would be at Jerusalem he spake this parable unto them A certain man born heir to a kingdome took a great journey to take possession of it hereby intimating of himself that he was to suffer and rise and goe to heaven so to be installed in his kingdome and then to return again in an eminent manner to shew himself among his countrey-men where he was born and over whom he was to reign 13. And he called his ten servants and delivered them ten pounds and said unto them Occupy untill I come Paraphrase 13. And having severall servants he gave each of them a stock of mony to traffick with in his absence commanding them to improve it to his best advantage that he might receive the benefit of it when he returned noting that the Apostles were after his departure to preach to the Jewes gain as many of them as they could goe through all their cities before Christ should thus come and shew
flesh his entring on his kingdome and as a branch of that his coming to be avenged on his crucifiers Matth. 24. 1. so the last daies here signifie peculiarly the time beginning after the Resurrection and Ascension of Christ as here appears by the powring of the Spirit and the prodigies ver 19. before the great and terrible day of the Lord ver 26 that is this destruction of Jerusalem So 2 Tim. 3. 1. ãâã ãâã ãâã ãâã ãâã in the last daies that is not long after the Resurrection of Christ should come those hard times to wit before the destruction of the Jewes and so in the latter times 1 Tim. 4. 1. So Hebr. 1. 2. ãâã ãâã ãâã ãâã ãâã the daies of the Messias and 1 Cor. 10. 11. we that is Christians on whom ãâã ãâã ãâã ãâã ãâã the end of the ages are come So Jam. 5. 3. speaking of the wealthy Jewes he saith that they have treasured up their wealth as fire ãâã ãâã ãâã ãâã ãâã in or against the last daies that is against those times of destruction when their wealth should but doe them mischief mark them out for prizes and preyes before other men So 1 Pet. 1. 5. ãâã ãâã ãâã ãâã ãâã in the last time noting no question that time then at hand wherein the incredulous Jewes should be destroyed and the believers rescued out of their persecutions and dangers which is there denoted by ãâã ãâã ãâã ãâã ãâã deliverance ready to be revealed according to the notion of ãâã ãâã ãâã ãâã ãâã formerly mentioned Lu. 13. 23. a. and again by ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã v. 6. after a little time yet of temptations or sufferings So again for the time of Christ in generall 1 Pet. 1. 20. ãâã ãâã ãâã ãâã ãâã and 2 Pet. 3. 3. and Jude 18. ãâã ãâã ãâã ãâã ãâã in the more speciall sense that there should be Atheisticall scoffers that should accuse Christ of breaking his promise in coming to avenge himself on the crucifiers and to rescue the Christians from their persecutors So 1 Joh. 2. 18. ãâã ãâã ãâã ãâã ãâã It is the last hour to the same sense of that approaching judgment which was then yet neerer at hand And all this taken from that prophecy of Moses Deut. 31. 29. Evil will befall you in the latter daies In reciting this parcell of Joels prophecy it may not be unworthy our notice that where the Prophet mentions the great ãâã ãâã ãâã ãâã ãâã and terrible day of the Lord the Hebrew word being regularly derived from ãâã ãâã ãâã ãâã ãâã to feare and accordingly 't is rendred by the Chaldee ãâã ãâã ãâã ãâã ãâã fearfull and so by the Syriack also yet the LXXII there render it ãâã ãâã ãâã ãâã ãâã conspicuous or notable as if it had been ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã to see to behold to observe so Deut. 1. 19. where the Hebrew hath that great ãâã ãâã ãâã ãâã ãâã and terrible wildernesse the LXXII read ãâã ãâã ãâã ãâã ãâã illustrious or notable so 2 Sam. 14. 15. for ãâã ãâã ãâã ãâã ãâã made me afraid they read ãâã ãâã ãâã ãâã ãâã shall see me as if it were ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã and yet from them Saint Luke here reteines it ãâã ãâã ãâã ãâã ãâã great and conspicuous or notable The account of this is cleer 1. because those for whose use he wrote this book made use of the LXXII for whom therefore he was to recite it as there he found it 2. because this Greek did very fully expresse what was designed in the Hebrew the word ãâã ãâã ãâã ãâã ãâã observable notable illustrious being perfectly applicable to fearfull as well as gratefull appearances and when it is so expressing the great terriblenesse and dreadfulnesse of them V. Paines of death The Hebrew ãâã ãâã ãâã ãâã ãâã signifies two things a cord or band and a pang especially of women in travail Hence the Septuagint meeting with the word Psal 18. 2. where it certainly signifies ãâã ãâã ãâã ãâã ãâã cords or bands have yet rendred it ãâã ãâã ãâã ãâã ãâã pangs and so again 1 Kin. 20. 31. and in other places and from their example here S. Luke hath used ãâã ãâã ãâã ãâã ãâã the pains or pangs of death when both the addition of the word ãâã ãâã ãâã ãâã ãâã loosing and ãâã ãâã ãâã ãâã ãâã being holden fast doe shew that the sense is bands or cords V. 38. Gift of the Holy Ghost What ãâã ãâã ãâã ãâã ãâã the gift of the holy Ghost signifies in relation to the persons that here are spoken to as many as should now repent and believe on Christ is apparent by the processe of the story There were that day three thousand which received the faith of Christ ver 41. and these associated and joyned themselves with the Apostles ver 42. and that in a wonderfull charitable manner had all things common c. ver 44. In the third chapter the Apostles work that cure on the impotent man and on that occasion preach Christ to the Jewes again and chap. 4. the Sanhedrim c. apprehend them and upon consultation dismisse them again and they return to their auditors the believers foremention'd ver 23 24. And they blessing and praising God and applying the Psalmists predictions to their present condition and praying to God for his powerfull assistance to propagate the Gospel it follows ver 31. that as they prayed the place was shaken in like manner as chap. 2. 2. when the holy Ghost descended on the Apostles and they were all filled with the holy Ghost that is certainly all the believers foremention'd not the Apostles who were thus filled before And so this promise of S. Peters was punctually fulfill'd upon them What the effect of this gift was among them is no farther there set down then that they spake the word of God with boldnesse that is they were wonderfully confirmed by this means in their assurance of the truth of the Gospel and so making no question of the truth of what they had learn't from the Apostles they spake of it among themselves and to others with all cheerfulnesse and confidence despising the terrors of the Jewes as they did their worldly possessions ver 32. and continuing that high pitch of charity which had before been observed to be among them chap. 2. 44. And so thus farre this gift of the holy Ghost signifies no more then a miraculous Confirmation of these believers formerly Baptized in the faith and Christian practises which they had received but this no doubt then attended with other extraordinary gifts of the holy Ghost in respect of which they are there said to be fill'd ãâã ãâã ãâã ãâã ãâã with the holy Ghost And then the onely difficulty will be what kind of gifts these were whether inward or outward For both these are promised indefinitely to believers
should have been condemned with the world which is no argument that eternal judgments are not due to them on their impenitence but an evident intimation that they are The third place thus doubted of and brought to countenance the former interpretations of these two is 1 Pet. 4. 17. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã It is the season of judgments beginning from the house of God where that that befalls the house of God cannot be condemnation To which I answer by granting the objection and consequently that ãâã ãâã ãâã ãâã ãâã in its latitude must not there be applied to the house of God but only one part of it For of ãâã ãâã ãâã ãâã ãâã in that verse there are specified two parts ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the first part and the end or last part of it The first part of God's revenge on sin may be in this life and befall the godly who hath sin to be punished also and so ãâã ãâã ãâã ãâã ãâã hardly escapes v. 18. or as that phrase is in the original Prov. 11. 31. is recompensed on the earth but the second sadder part is ãâã ãâã ãâã ãâã ãâã of the contumacious that obey not the Gospel of Christ and it seizeth on them here and sweeps them away and then continues to them eternally and so still ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã God's punishment and retribution to sinne whereever it is both here and in another world V. 7. Salvation What ãâã ãâã ãâã ãâã ãâã salvation or deliverance here signifies somewhat different from the notion of it ch 10. a. may be guessed by what hath been oft mention'd of the word ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã in the Gospels Mat. 10. h. Lu. 13. b. c. the deliverance of the believing Jews or Christians out of persecutions which after the example of Christ befell them in the first age and from which they were delivered partly by the great act of vengeance from Christ upon the Jewes the crucifiers of him and persecuters of his followers see Lu. 21. 28. and partly by their departing generally out of Judaea before that destruction befell the Jewes see Rev. 7. d. e. and partly by the Halcyonian daies which under Vespasian were allowed the Christians after this time in all places The approaching of this is every where used as an antidote or cordiall consideration to arme them in time of affliction and so here the considering that this is now nearer then when they first embraced the faith and that therefore now 't were unreasonable to fall off and lose all their past faith and sufferings when now a little while more will land them safe at their expected haven the deliverance so promised This probably is the meaning of the phrase 1 Pet. 1. 5. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã deliverance ready to be revealed in the last time and perhaps ãâã ãâã ãâã ãâã ãâã v. 9. the saving of their lives antecedent to that of their soules the delivering them from those imminent dangers that the Christians were under from the Jewes till that their destruction for that that is the meaning of ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Mat. 16. 15. Mar. 8. 35. Luk. 9. 24. saving or finding his life see those places and Note on 2 Pet. 1. e. That 't is there to be thus understood may be probable by v. 10. where saith he the prophets enquired concerning this ãâã ãâã ãâã ãâã ãâã salââtion or deliverance what time it was likely to come v. 11. which seems to confine it to some eminent event or passage in this world and that it seems now ready to fall out in that present age v. 12. So. 2 Pet. 3. 15. where he bids them count the longanimity of God that is his sparing or deferring the punishment of the Jewes so long ãâã ãâã ãâã ãâã ãâã deliverance viz. that the Jewes might come in to the faith and all the believing Jewes might have time to goe out of Hierusalem see Note on Mat. 24. g. and so be rescued out of that common destruction To this I conceive belong these words in the Epistle of Barnabas p. 227. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã In his that is Christ's kingdome there shall be evil and foule daies in which we shall be saved or escape and that which followes ãâã ãâã ãâã ãâã ãâã to us there shall be light some but to them dark black events This is set down most plainly 2 Pet. 2. 6 7 9. by the example of Sodom and Lot Sodom destroyed and Lot and his family preserved and so also of the old world v. 5. when Noah and seven more were preserved where ãâã ãâã ãâã ãâã ãâã is all one with ãâã ãâã ãâã ãâã ãâã And 't is observable that this very word ãâã ãâã ãâã ãâã ãâã is used in this story in Genesis when the Angel bids Lot escââ and flie for his life or save and deliver his life ãâã ãâã ãâã ãâã ãâã And because this is the prime matter of S. Jude's Epistle as well as of that of S. Peter's to the dispersed Jewes that also may probably be the meaning of ãâã ãâã ãâã ãâã ãâã common salvation or deliverance Jude 3. that deliverance that the believers should generally meet with This use of this word how agreeable it is to the Scripture style may yet farther appear by the notion of a Saviour in the Old Testament for a deliverer such as Joshua was said to be of whom there is a notable place to this purpose Ecclesiasticus 40. 1. Jesus c. according to his name was made great ãâã ãâã ãâã ãâã ãâã for the saving or delivering the elect of God and taking vengeance on the enemies c. And so Obad. 21. the Saviours shall come to judge the mount of Esan the kingdome c and so all those others of whom 't is said in general Thou hast sent us Saviours that is the Judges which were sent or raised up by God to fight the battels of God's people against their enemies in which two respects first of avenging them on their enemies secondly of delivering them those two titles of Judges and Saviours are bestowed on them And agreeable to this this act of Christs so remarkable on the Jewes is called both the kingdome of God and ãâã ãâã ãâã ãâã ãâã deliverance or salvation kingdome in both respects as a King is an avenger and protector both and deliverance in the second only Other like words we find to the same sense See Note on Act. 3. b. V. 12. The day is at hand ãâã ãâã ãâã ãâã ãâã the day draweth nigh is all one with ãâã ãâã ãâã ãâã ãâã the day approaching Heb. 10. 25. and shall there be explain'd which that it may belong to the destruction of the Jewes and whatever inseparable attendants of that may appear Ezech. 7. 10.
you capable of that glorious deliverance which Christ will shortly work for all that adhere to him when the unfaithfull and cowardly are destroyed with the persecutors And indeed this is it for which they persecute you as they have done us that we professe to believe that Christ will shortly exercise this regal power of his for the destroying of his enemies and rescuing the persecuted out of their calamities 6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you Paraphrase 6. It being most just with God to punish your persecutors to deal with them as they have dealt with you 7. And to you who are troubled rest with us when the Lord Jesus shall be note b revealed from heaven with his mighty Angels Paraphrase 7. And to give you in proportion to your sufferings a participation of ease and joy with the Apostles of Christ at that glorious coming of his to the punishing of his enemies foretold Mat. 24. with those notable messengers and ministers and executioners of his power see note on 2 Pet. 3. d. 8. In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ Paraphrase 8. In rendring a most severe vengeance to all the obdurate Jewes and wicked carnal heretical Gnostick Christians 9. Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Paraphrase 9. Which shall be finally destroyed by the judgment of God at his powerfull appearance in vengeance against his crucifiers 10. When he shall come to be glorified in his saints and to be admired in all them that believe because our testimony among you was believed in that day Paraphrase 10. At which time also he will shew miraculous acts of mercy to all pious faithfull Christians to deliver them and so consequently you who have received the Gospel preached by us in the day of his vengeance on his enemies see note on Heb. 10. a. 11. Wherefore also we pray alwaies for you that our God would count you worthy of this calling and fulfill all the good pleasure of his goodnesse and the work of faith with power Paraphrase 11. To which purpose we pray for you continually that God will by his grace enable you to walk worthy of that high calling or privilege that of being Christians owned and vindicated by him and powerfully accomplish and complete in you all the good works and fruits of faith and patience which may render you acceptable in his sight 12. That the name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ Paraphrase 12. That Christ may have the honour of your patience and you be rewarded for it according to the great mercy and goodnesse of God in Christ Jesus Annotations on Chap. I. V. 5. Kingdome of God That the kingdome of God signifies the state of the Gospel or Christian profession appears oft in the Gospels especially in the parables of Christ when the kingdome of God is likened to a net to a pearl c. and to that the addition of ãâã ãâã ãâã ãâã ãâã for which ye suffer may here seem to incline it but the ãâã ãâã ãâã ãâã ãâã that goes before is not well appliable to that For that signifying to be vouchsafed or thought worthy to have their parts in it or to have it bestowed upon them it must referre to somewhat yet future which through the mercy of God should be bestowed upon them and then that whatsoever it is being hoped for and depended on by them it may well be said that they suffer for that that is either for the professing that hope of theirs whereby the malice of others is provoked against them or at least in hope or intuition of it Two other notions therefore there are of the kingdome of God first that of reigning with Christ in endlesâ bliss in another world and secondly the exercise of Christs regal power which was then so oft foretold to be approaching in destroying his enemies and preserving his faithfull subjects according to that double office of a King Rom. 13. of avenging of offenders and rewarding them that doe good Of this see Note on Mat. 3. c. And that this is the notion of it in this place appears very probable by that which follows where it is said that it is just with God to repay tribulation to their persecutors and to the persecuted ãâã ãâã ãâã ãâã ãâã relase refreshment from the persecutions under which they had been This was it that the Apostles had foretold them in their preachings see Note a. on the title of the Epistle to the Romans and the benefits and fruits which they had been promised upon their perseverance in the faith through all their persecutions not excluding their eternal reward but supposing that for the future and in case they did not outlive the present distresses 1 Thes 4. 13. but withall giving them into the bargain this assurance of an eminent deliverance here halcyonian daies of rest to the Church upon the destâuction of their persecutors according as it fell out in Vespasians daies after the destruction of the Jewes And this the Apostles professed to expect and so did the Orthodox Christians generally and as S. Stephen was stoned for that expectation Act. 6. 14. so were the Apostles and their followers persecuted also and so it was literally ãâã ãâã ãâã ãâã ãâã for this avowed expectation of this kingdome thus understood they suffered persecution V. 7. Revealed ãâã ãâã ãâã ãâã ãâã the revelation of Christ as the coming of Christ is a phrase of a doubtfull signification sometimes signifying the coming to the final doom but sometimes also that coming that was described Mat. 24. and was to be within that generation And so sure it signifies in several places of S. Peter 1 Pet. 1. 7 13. and chap. 4. 13. and the ãâã ãâã ãâã ãâã ãâã the deliverance ready to be revealed in the last time ch 1. 5. the destruction of the Jewes being the time of the deliverance and escaping to the Christians that were persecuted by them see Rom. 13. 11. So again 1 Pet. 5. 1. where S. Peter saying of himself that he was a witness of the sufferings of Christ addeth he was also ãâã ãâã ãâã ãâã ãâã partaker of the glory that should be revealed that is present at the transfiguration where by Moses and Elias were represented and declared the glorious consequents of his crucifixion that is the destruction of his crucifiers and deliverance of his faithfull disciples see Note on Mat. 17. a. Luk. 9. b. and 2 Pet. 1. 16. And so here it most probably signifies where the vengeance on the oppressors that is the crucifiers of Christ and persecutors of Christians is described and an appendix of that rest and release to the oppressed which is that
is wont to betray men to coverousnesse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall doe unto me Paraphrase 6. So that we Christians particularly you Hebrew Christians that suffer so much for the profession of the faith may from the word of God take courage and say I will trust God with my security and live fearlesse of all danger knowing that as long as he sees it best for me he will deliver me from worldly dangers and that when he permits them to come the utmost shall doe me no hurt 7. Remember them note b which have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their conversation Paraphrase 7. Set before your eyes the Bishops and Governours that have been in your Church and preached the Gospel to you observe their manner of living their perseverance till death and then make their faith their perseverance and constancy in the doctrine of the Gospel the example for you to imitate and transcribe 8. Jesus Christ the same yesterday and to day and for ever Paraphrase 8. The same faith that then was the true faith in which they persevered to the death will be so now unto you and to all ages you have no reason to think that 't is so suddenly changed that Judaisme which they took to be abolished should now be in force again among you as your Gnostick teachers are willing to perswade you 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be note c established with note d grace not with meats which have not profited them that have been occupied therein Paraphrase 9. This change and bringing in of new doctrines of Judaisââe into the Church is a piece of dangerous inconstancy 'T were sure more for the turn to be grounded in the truth to take that which is best for your turn and then never to remove or be carried about from that to any other And that is the Gospel and not the Mosaical Law about sacrifices and meats c. that this is much better for the soul then tother will soon appear unto you if you consider how empty and unprofitable those observances of the law alwaies were considered in themselves even when they were in force for even then they that dealt in them were really little profited by them see ch 10. 1 2 3. where the sacrifices are said only to be a commemoration of sin unable to expiate and so leaving in estate of damnation unlesse they advance farther to Christ signified by those sacrifices 10. We have an altar where of they have no right to eat which serve the tabernacle Paraphrase 10. And if any man think his Judaizing will doe him no hurt in respect of Christianity that those that stand for the Mosaical performances may yet have their portion in Christ let him know he is mistaken For Christ the only Christian altar to which we bring all our sacrifices and who is so beneficial to us will not be beneficial to them that depend on the Mosaical Law they that doe so have no right to partake of Christ Gal. 5. 2. If you be circumcised Christ shall profit you nothing 11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the camp Paraphrase 11. And the truth of this you may discern by a ceremony among the Jewes to wit in the sacrifice of âtonement or expiation of which the priest never eat a bit the blood he carried in with him into the holy place and the body was burnt without the camp Now by that sacrifice the Messias was typified most lively as is acknowledged by themselves so that they even the Priests and principal persons among them being not allowed to eat of that sacrifice might hence collect this truth in hand that they that eat or partake of Christ should reap no benefit by him as long as they pretended their law in force and depended on these legal ceremonies for heaven 12. Wherefore Jesus also that he might sanctifie the people with his own blood suffered without the gate Paraphrase 12. And that the burning that sacrifice all the body of it without the camp so that no part of it was usefull to the Jewes people or priest did typifie this truth that Jewes relying on their religion should not receive benefit by Christ may farther be illustrated by our Saviours practice who when he was to enter into the holy place that is heaven to blesse and sanctifie us and to that end to shed his own blood to carry it as it were in with him as the priest did the blood of goats and bullocks into the holy place to signifie that there is no means of expiation to be had but by his blood he suffered without the gate so fulfilling the type and confirming this truth typified by it that it was not by those legal sacrifices but by Christ's offering himself that any benefit is to be hoped for by us 13. Let us goe forth therefore unto him without the camp bearing his reproach Paraphrase 13. Let us therefore leave the Judaical service the Mosaical Law though many afflictions threaten us for so doing let us relie wholly on Christ upon the crosse know nothing but Jesus Christ and him crucified and take all afflictions in the way to that cheerfully therein imitating Christ himself who indured the crosse ' despised the shame c. 14. For here have we no continuing city but we seek one to come Paraphrase 14. For this that is to be had here is no condition of rest and tranquillity we like Abraham Isaac and Jacob that sojourned in Canaan are not to look upon our present being as the preferment which is promised Christians which if it were we might then expect it free from afflictions but we have a future expectation of stability whereon we depend 15. By him therefore let us offer the sacrifice of praise to God continually that is the note e fruit of our lips giving thanks to his name Paraphrase 15. Let us therefore now our high priest is entred heaven by him offer up to God our Christian sacrifice our sacrifice not of beasts bodies but that figured by them our sacrifice of praise and that not like to that of the Jewes at some set seasons onely but continually all the daies of our lives not the fruit of our herds to be burnt upon his altar but the offering of our charity almes and mercy our Christian sacrifice v. 16. joyned with our thanksgiving to God and never omitted by the primitive Christians in their Eucharist answerable to the free-will-offerings or vowes Hos 14. 3. in acknowledgment of his power and goodnesse 16. But to doe good and to communicate forget not for with such sacrifices God is well pleased Paraphrase 16. But be sure not
9. But ye are a chosen generation a roial priesthood an holy nation note e a peculiar people that ye should shew forth the praises of him who hath called you out of darknesse into his marveilous light Paraphrase 9. But you are and so must approve your selves to be a special sort of men a kingdome or multitude of priests set apart and consecrated for the continual serving and daily waiting upon God a people that being delivered from the dominion of other your former masters sin and Satan and persecuters and set free to be lords of your selves with liberty to what Christ commands you and so kings must now behave your selves also like so many priests those who spent all their time in sacrificing c. and so should you in the performing constant service unto God in the publick assemblies which God requires of you as he did the sacrifices of the Levitical priests see note on Rev. 1. d. and so a sacred holy nation as the whole people of the Jewes were an holy people in one respect Lev. 25. 23. and as the Levites were in another a peculiar treasure of Christs for him to preserve first Mal. 3. 17. then to possesse as his own that so by this means by this constant publick serving of him you may set forth and illustrate Christs powerfull and gracious workings see note on 2 Pet. 1. a. who hath wrought so glorious and blessed a change in you 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy Paraphrase 10. Who at first continued in unbelief among your brethren the Jewes and so were become a kinde of heathen people were not at all within the obedience of Christ the pale of his Church but now are received into it you that a long time while Christ lived here on the earth had not the happinesse to believe in him but have found place of repentance since and are now received into the Church and the favour of God 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul Paraphrase 11. To you therefore that are at this time dispers'd among the nations c. 1. 1. see c. 1. 17. as to so many scattered travelling persons who ought of all others to be most wary to avoid dangers and to behave your selves tenderly as in the sight of strangers my present exhortation becomes seasonable to avoid the doctrines and practices of the Gnosticks and to that end to remember that you are not at home but in a journey and so that it is most unseasonable for you at such a time to indulge your selves to the excesses and jollities which men in their own houses or countries do sometimes indulge to but do not use them in a strange place or before those they know not remembring farther the dangerous malignant nature of such lusts that they were most pernicious to the soul 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall note f behold glorifie God in the note g day of visitation Paraphrase 12. But that you on the contrary live so as may be of good report among the Gentiles that they that look on Jewes not only as persons of another Religion but also as rebels and malefactors may see the Christians to be quite otherwise and by your actions reverence you and so entertain a good opinion of Christian Religion which hath such an influence upon you in making the Christian Jewes so much more regular and meek then the other Jewes are more quiet under the heathen government which is now over them and so more capable of good usage under the Emperors when they send their Proconsuls to suppresse the seditions then the unbelieving Jewes have appeared to be 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme Paraphrase 13. Be obedient therefore to every heathen governor see note on Rom. 8. c. upon obligation of conscience because he is instituted by God and this whether to Cesar the Emperor in the first place as the Supreme 14. Or unto Governors as unto them that are sent by him for the punishment of evil doers and for the praise of them that doe well Paraphrase 14. Or in the next place and in subordination to him to Proconsuls and Procurators by Commission appointed by him for the keeping of Courts punishing of malefactors and rewarding and encouraging the obedient 15. For so is the will of God that with well doing ye may put to silence the ignorance of foolish men Paraphrase 15. For to this doth Christian Religion oblige all that by subjection to our heathen superiours and by all other Christian performances see note on c. 4. f. we should leave the heaââens unable to object any thing against us 16. As free and not using your liberty for a cloke of maliciousnesse but as the servants of God Paraphrase 16. As men that are freed by Christ from many yokes but not from that of subjection to God or to superiours and therefore not pretending to any such liberty nor covering sedition c. under colour of Christianity as the Gnosticks did 1 Tim. 6. 17. Honour all men Love the brotherhood Fear God Honour the King Paraphrase 17. Give every man the honour and obedience due to him Love all your fellow-Christians Fear God and in subordination to him pay all obedience to the Emperor 18. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward Paraphrase 18. Let all servants approve their obedience to their masters to be sincere by performing it not only when they use them kindly and favourably but even when by unjust usage they provoke them to some impatience and resistance for this is the season for them to shew forth the influence of Christianity upon their hearts 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully Paraphrase 19. And this will be accepted graciously and rewarded by God see Luk. 6. 32. and Luk. 1. note k. if upon sight of our duty to God we bear with all patience those pressures which most unjustly light upon us 20. For what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God Paraphrase 20. For what great matter is it worth considering or rewarding what heroical action is it to which honour is thought to be due if men indure submissely those punishments which fall justly on them for their demerits But on the other side if when ye have done no ill and are then by your superiors abused and used contumeliously if this be born
visitation and the coming of desolation or destruction are all one So to visit signifies to punish to avenge very frequently in the Prophets Shall I not visit for this shall I not be avenged c. and I will visit their offences with a rod. And so the Bishops title ãâã ãâã ãâã ãâã ãâã Visiter may fitly be given him in respect of the rod or censures the Ecclesiastical punishments intrusted to him which are ãâã ãâã ãâã ãâã ãâã for destruction of the flesh and ãâã ãâã ãâã ãâã ãâã for excision This then being premised the only difficulty will be what day of vengeance this was that here is meant And the Context seems sufficient to answer that For having admonished the Christian ââwes to behave themselves honestly among the Gentiles that they may not speak against them as evil doers and presently specifying wherein this honest conversation consisted in submitting to and obeying their heathen Governours ver 13. this evidently referres to the frequent seditions that were stirred up among the Jewes against the Roman yoke which made them look'd on by their Procurators and the Emperors as unquiet turbulent people and brought the Roman armies and destructions upon them And so against this it is that he warns the Jewes Christians that they meddle not with them that are given to changes joyn not with the seditious and that upon this motive that by so doing by being found quiet obedient subjects when this vengeance comes upon the seditious the heathens may observe the difference betwixt believing and unbelieving Jewes the first very good the second very ill subjects and so have a good opinion of that religion that hath wrought so much good upon them and perhaps be attracted to Christianity when they come to destroy the Jewes And thus indeed it happened that presently after Titus's destroying of the Jewes the Christians had favour from the Emperors liberty for their assemblies halcyonian daies bestowed on them The Syriack here read in the day of temptation that is of affliction coming on the Nation the falling of which upon the obdurate unbelieving Jewes and the escaping of the Christians as most remarkably they did by Gallus's raising the siege and the Christians going out and flying to Pella could not but be taken notice of by the heathens and so be means of their acknowledging of God's good providence and mercy toward the Christians and glorifying God for this work of his And so this is the full importance of this place V. 24. Bare our sins ãâã ãâã ãâã ãâã ãâã is to carry up to bear to an higher place and because the ãâã ãâã ãâã ãâã ãâã or altar was such it therefore signifies to offer up a victime there Heb. 7. 27. Jam. 2. 21. but here being joyned not as there with ãâã ãâã ãâã ãâã ãâã sacrifices but with ãâã ãâã ãâã ãâã ãâã our sins and ãâã ãâã ãâã ãâã ãâã to or upon the crosse which was an high place also and therefore his crucifixion is expressed by ãâã ãâã ãâã ãâã ãâã being lifted up or exalted it must therefore here signifie to bear or carry up our sins thither which is a phrase for suffering the punishments of sin making expiation for them as Num. 14. 33. where the Hebrew read ãâã ãâã ãâã ãâã ãâã and they shall bear or carry your fornications the Chaldee render it ãâã ãâã ãâã ãâã ãâã suscipient and they shall undergoe that is literally ãâã ãâã ãâã ãâã ãâã which the most learned P. Fagius renders luent poenas peccatorum vestrorum they shall bear the punishments of your sins Thus ãâã ãâã ãâã ãâã ãâã Gal. 5. 10. to bear the judgment is to be punished for sin and Ezek. 18. The son shall not bear the iniquity of the father that is be punished for it CHAP. III. 1. Likewise ye wives be in subjection to your own husbands that if any obey not the word they also without the word may be wone by the conversation of the wives Paraphrase 1. And as there is one obedience and subjection due from subjects and servants to their Kings and Masters c. 2. 13 18. so there is another due from wives to their husbands which ought to be with so winning an humility and kindnesse that the husbands that are not converted to Christianity by the Gospel preached to them may by the enamouring behaviour of their wives which they are taught by Christianity be without any more preaching wrought on and converted to the faith 2. While they behold your chast conversation coupled with fear Paraphrase 2. When they observe your modesty and chastity joined also with all due respect and reverence to your husbands v. 5 6. or Beholding that modesty in you which the fear of God Christian religion doth infuse into you 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel Paraphrase 3. And for your attire that which is likely to become you best is not that external bravery of jewels and gay clothes 4. But let it be the note a hidden man of the heart in that which is note b not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price Paraphrase 4. But the inward secret invisible beauty of the heart made up of incorruptible materials meeknesse c. whereas all those external are fading and corruptible or consisting in the truth and sincerity and constancy of the meek and quiet spirit meek in a lowly opinion of your selves and quiet in a contented enjoying of what God sends without disquieting or disturbing the peace of the family as in greater societies emulation ambition covetousnesse are the disturbing and shaking of whole Kingdoms and this as it is the greatest ornament in the eyes of men so is it most highly valued and rewarded in the sight of God 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection to their own husbands Paraphrase 5. For after this manner of external simplicity of attire and inward meeknesse the Saintly women of antient times that were taken notice of for their piety did beautifie and set out themselves viz. living in obedience to their husbands 6. Even as Sarah obeyed Abraham and called him lord whose daughters ye are as long as ye do well and are not afraid with any amazement Paraphrase 6. Thus did Sarah live in obedience to her husband calling him by a title of honour not equality to whom you shall be like as children to a mother if you discharge a good conscience in all the duties of life and be not by any fear to which your sex is subject driven out of your duty 7. Likewise ye husbands dwell with them note c according to knowledge giving note d honour unto the wife as to the weaker vessel and as being heirs together of the note e grace of life that
This S. Luke more particularly mentions c. 9. 31. ãâã ãâã ãâã ãâã ãâã they spake of his exodus which he was ready to perform at Jerusalem What this ãâã ãâã ãâã ãâã ãâã was hath there been said see Note on Luc. 9. b. viz. Christ's going out of this world as Moses went out of Aegypt Heb. 11. 22. which one story gives that title of Exodus to that second Book of Moses so called and to this is that great day of the Lord resembled Jude 5. being attended first with the destruction as of the Aegyptians there the oppressors of him and the people of God and after of the Israelites themselves that believed not Jude 5. so of the Jews here the crucifiers of Christ and persecuters of Christians and withall of all vicious abominable Christian professors that turn the Gospel into licentiousnesse and secondly with the deliverance of God's people as there of the children of Israel so here of all the true Israelites the faithful disciples of Christ that stick close to him in despite of persecuters and seducers In respect of which as Moses was their ãâã ãâã ãâã ãâã ãâã saviour or deliverer and a God of vengeance to Pharaoh c. and as saviours are said to Judge Obad. 21. so is this coming of Christ the coming both of a King and of a Saviour to destroy enemies and deliver friends Which being the matter of Elias and Moses's discourse with Christ at which S. Peter himself was present by those very persons somewhat was adumbrated also Elias being he that called for fire from heaven to consume and Moses he that thus delivered the Israelites cut of Aegypt S. Peter here may very well mention it as a demonstrative evidence by which he was able to make known unto them this power and coming v. 16. that is this powerful regal coming of Christ that now we speak of V. 17. Received What is meant here by ãâã ãâã ãâã ãâã ãâã receiving from God the Father honour and glory will easily be guessed both by what hath been said Note e. and especially by the ãâã ãâã ãâã ãâã ãâã majesty of Christ of which they are said to have been eye-witnesses For this verse being by the ãâã ãâã ãâã ãâã ãâã for annex'd as a proof to the former it must follow that the honour and glory which Christ received here v. 17. is that majesty which they saw v. 16. That surely signified the dignity royal that there by way of vision or prophecie he was instated in this Commission sent him from heaven as it were by the hands of two great men Moses and Elias who also talk'd with him on this subject and told him what should befall him first in his passage to this kingdome and then how it should be exercised by him upon his crucifiers And then this must be the meaning of his receiving honour and glory here that is this kingdome being thus in vision instated on him a solemnity of which is that which follows ãâã ãâã ãâã ãâã ãâã this or such a voice being brought to him or delivered out of the magnificent glory that is out of the bright shining cloud see Note on Mat. 3. c. that appeared in that vision This is my beloved son c. signifying God's purpose of ruling the world by him devolving the government of all upon him Some place of mistake here may be by confounding together this solemnity and this majesty from thence imagining that this voice from heaven was the ãâã ãâã ãâã ãâã ãâã honour and glory which he received But this is a mistake it being first evident that there were two things here mentioned of this vision one the object of their sight of which they were ãâã ãâã ãâã ãâã ãâã eye-witnesses the other of their hearing or which ãâã ãâã ãâã ãâã ãâã they heard And the former of these was in several phrases the ãâã ãâã ãâã ãâã ãâã majesty and ãâã ãâã ãâã ãâã ãâã honour and glory that was vested on him the latter the proclamation as it were before him when in vision he enters on this office And of this it it said ver 18. ãâã ãâã ãâã ãâã ãâã This voice also we heard as before they had seen the majesty or honour and glory making these two disparate things as the lightning and the thunder the one to the eye the other to the ear but both proofs of the same matter the argument or subject here in hand the kingdome which Christ had at his resurrection entred on and should now shortly actually exercise it in the destroying of his crucifiers That ãâã ãâã ãâã ãâã ãâã here in the Nominative hath no Verb following to govern it is after the manner of these Hebraizing writers and in the construction must be set as if it were ãâã ãâã ãâã ãâã ãâã the Genitive taken absolutely V. 19. Day-starre The word ãâã ãâã ãâã ãâã ãâã day for Christ's coming in vengeance on his crucifiers hath been interpreted formerly See Note on Heb. 10. a. Rom. 13. 12. and so most particularly here it signifies ãâã ãâã ãâã ãâã ãâã the shining forth of that day that had been before but obscurely prophesied of Then for the word ãâã ãâã ãâã ãâã ãâã that is a known star which as a ãâã ãâã ãâã ãâã ãâã or harbinger to the day or Sun ushers him into our Hemisphere Proportionable to this are the particular remarkable passages which Christ foretold as the immediate harbingers before this coming of his such as are mentioned Luc. 21. 28. which when they begin to appear then saith he lift up your heads take comfort ãâã ãâã ãâã ãâã ãâã for or because your redemption draweth near And so the Lucifer or morning-star shall signifie the immediate forerunners of this day which till it come they must content themselves with the darker prophecies and sustain themselves by that means And if the addition of ãâã ãâã ãâã ãâã ãâã in your hearts wherein the Phosphorus is said to arise be thought to resist this interpretation the account of that is ready First that the rising of the Phosphorus here not being literally to be understood was by this addition very fitly confined to the Metaphorical notation in our hearts being opposed to in the heavens Secondly that our hearts being the seat of practical judgment by which we ponder and consider this morning-star signifying the forerunners of that eminent famous day will then be said to arise in our hearts when we by consideration of the predictions come to take notice of them as such As the faithful are in story said to have done when seeing the Roman armies to have begirt Jerusalem they from thence concluded according to Christ's words that the destruction thereof was nigh and thereupon as soon as they had the advantage of the siege being raised they fled out of the city to Pella and there continued V. 20. Interpretation ãâã ãâã ãâã ãâã ãâã here seems to be an Agonistical word to signifie the
opposed and persecuted by men they shall be own'd and crown'd by God as his Martyrs or Confessors 11. Blessed are ye when note e men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake Paraphrase 11. When ye shall be reviled and persecuted and have all kind of evil reports calumniously raised against you because you are professors of the faith of Christ âthis was the condition of Martyrs and Confessors in the Christian Church when Christianity it self was persecuted as ver 10. of all that constantly adhere to any part of Christian duty and are not by any temptations of persecution c. moved out of it 12. Rejoyce ye and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you Paraphrase 12. Exult or leap for joy for God will reward upon you not only your integrity and your patience but their multiplied revilings and slanders with a multiplied recompense in another world For thus were the Prophets before you dealt with those that came with commissions immediately from God with whom if ye communicate in doing well and suffering patiently ye shall proportionably partake of reward with them 13. Ye are the salt of the earth but if the salt note f have lost its savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and trodden under foot of men Paraphrase 13. You disciples all sorts of true Christians see note a. are the men that by your doctrine and exemplary piety and charity are to keep the whole land the whole world from putrefying But if your lives grow unsavoury or noysome what meanes is there imaginable to repair or recover you None certainly And then are ye unsavoury Christians the most unprofitable refuse creatures in the world and so shall be accounted of Mark 9. 50. Luke 14. 34. and dealt with accordingly 14. Ye are the light of the world A city that is set on a hill cannot be hid Paraphrase 14. As a city set upon an high illustrious place is seen by all that travail neer it and by them enquired after what it is so the Christian Church which is a most conspicuous society in respect of the difference of their lives from other men cannot chuse but be taken notice of by the rest of the world and either attract them by their good or discourage and deterre them by their evil examples Isa 60. 11. Phil. 2. 15. 15. Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light unto all that are in the house Paraphrase 15. It is my design in you in the doctrine which ye are to preach and the exemplary lives which you are to live to set up a torch or eminent luminary like the sun in the firmament for all the world to be enlightned by it and directed in the actions of their lives Now ye know 't is not mens meaning when they light a candle to put it under that which will cover and shut up the light of it but to set it up at the best advantage so that it may dispense its light most freely to all that are within reach of it And so must ye diffuse your doctrine and examples to all the heathen world whose ignorance and sins render them answerable to the dark parts of the house which yet the candle when it comes to them doth illuminate 16. Let your light so shine before men that they may see your good works and glorifie your father which is in heaven Paraphrase 16. Honest honourable commendable actions such as are not practised by other men 17. Think not that I am come to destroy the note g law and the prophets I am not come to destroy but note h to fulfill Paraphrase 17. To take any thing from the Law and the Prophets i. e. the rule of duties toward God and man in force among the Jews to loose mankind from the obligations that formerly lay upon them v. 18 19. and note f. to permit much lesse to cause any one morall command to be evacuated but to repair and make up whatsoever is any way wanting to restore whatsoever hath been taken from it by false interpretations of those which have striven to evacuate some parts of it to require more explicitly what was obscure before and where there is any need to encrease and adde unto the Law 18. For verily I say unto you Till heaven and earth passe one note i jot or one title shall in no wise passe from the law till all be fulfilled Paraphrase 18. Till the world be destroyed and all things come to an end no one least particle shall depart from the Law or be taken away or loose its force or obligation 19. Whosoever therefore shall break one of these least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall be called great in the kingdome of heaven Paraphrase 19. By his practise and doctrine evacuate any one of the least commands of the Law or which I shall now deliver to you he shall be the least see note on c. 8. k. i. e. be despised and rejected by God in the day of judgement which is called Gods Kingdome 2 Tim. 4. 1. Mat. 25. 1. or he shall be cast out of the Church be thought unworthy of having his name retained in the catalogue of Christians here or Saints hereafter as among the Jews he that did teach and do contrary to the determination of the Consistory i. e. who being a Doctor of the Law did teach any thing to be lawful which the determination of the Consistory made to be unlawful he was look'd upon as a rebellious Elder and was by law to be put to death But whosoever shall himself practise and teach others to practise all not neglecting the very least of them shall be rewarded in an eminent manner here and at the day of judgement shall be a principal Christian here and Saint hereafter advanced to the dignity of judging others and to the glory attending it in heaven 20. For I say unto you that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdome of heaven Paraphrase 20. Shall abound more above the ordinary practise of men then the actions or righteousnesse of the Scribes and Pharisees abounds 21. note k Ye have heard that it was said by them of old times Thou shalt not kill and whosoever shall kill shall be in danger of the judgement Paraphrase 21. Delivered by Moses in the Law to the Jews that they should commit no murther and that he that did so should be lyable to be tryed for his life pleadable in the lesser Sanhedrim the house of twenty three men who had
righteous but sinners to repentance Paraphrase 13. what is the meaning of that speech Hos 6. 6. I preferre acts of mercy and charity especially spirituall belonging to the rescuing and saving of soules before ceremonies even of the worship of God such rituall laws as these of not accompanying with a heathen or unclean person 14. Then came to him the disciples of John saying note d Why doe we and the Pharisees fast oft but thy disciples fast not Paraphrase 14. Our master John observeth strict rules of abstinence and appointeth us to doe what the Pharisees the strictest sect among the Jewes doe viz. to fast twice every week Lu. 18. 12. whereas thou and thy disciples use no such abstinences what is the reason of that 15. And Jesus said unto them Can the note e children of the bride-chamber mourn as long as the bridegroom is with them but the daies will come when the bridegroome shall be taken from them and then shall they fast Paraphrase 15. Can the speciall guests of a marriage feast fast or retain any thing of sadnesse as long as the marriage solemnities last This duty of fasting will be more seasonable after my death and then shall it be practised by my followers 16. No man putteth a piece of new cloth unto an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse Paraphrase 16. diminishes the beauty or handsomnesse of it and there is made by that meanes a worse breach either because the new cloth teareth from the old or because in a pieced garment if the piece doe not look like the cloth the rent is more discernible and the parts more divided and different one from the other then if it had not been peiced at all both these are set down Lu. 5. 36. and this proves well that point in hand both that joy and mourning doe not well together and that young novice disciples that were not yet renewed by the coming of the Spirit upon them and so were not strong enough for such must not presently be overwhelmed with severe precepts such as fasting c. lest they fall off and be discouraged 17. Neither doe men put new wine into old note f bottles else the bottles break and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved Paraphrase 17. but strong precepts are adapted to strong disciples and then they doe very well which otherwise being unseasonably enjoyned will be brought into hatred and contempt 18. While he spake these things unto them behold there came a certain note g ruler and worshipped him saying my daughter is even now dead but come and lay thy hand upon her and she shall live Paraphrase 18. One of the consistory of that city that dwelt there Mar. 5. 22. and fell down beseeching him and saying My daughter when I came from my house was at the last gasp Mar. 5. 23. so that I suppose her dead by this time 19. And Jesus arose and followed him and so did his disciples 20. And behold a woman which was diseased with an issue of blood twelve yeares came behind him and touched the hem of his garment Paraphrase 20. And as Jesus was a going to the Rulers house to cure his daughter 21. For she said within her self If I may but touch his garment I shall be whole 22. But Jesus turned him about and when he saw her he said Daughter be of good comfort thy faith hath made thee whole And the woman was made whole from that houre 23. And when Jesus came into the rulers house and saw the note h ministrels and the people making a noyse Paraphrase 23. And found them very busily preparing for the interment of the rulers daughter with Musick and other solemnities for the funerall 24. He said unto them Give place for the mayd is not dead but sleepeth and they laughed him to scorn Paraphrase 24. is not so departed that she shall not return again her death shall not continue above the space of an ordinarily sleep and she shall as from a sleep awake from it 25. But when the people were note i put forth he went in and took her by the hand and the mayd arose Paraphrase 25. He came to her as to one that was asleep and took her by the hand and she awaked or came to life again and rose up 26. And the fame hereof went abroad into all that land 27. And when Jesus departed thence two blind men followed him crying and saying Thou son of David have mercy on us Paraphrase 27. Thou which art the Messias which wer't promised to be of Davids seed of whom t is oft prophecyed that he shall open the eyes of the blind Is 42. 7. 29. 18. and 35. 5. 28. And when he was come into the house the blind men came to him And Jesus saith unto them Beleive ye that I am able to do this They said unto him Yea Lord. 29. Then touched he their eyes saying According unto your faith be it unto you 30. And their eyes were opened and Jesus straightly note k charged them saying See that no man know it Paraphrase 30. See note on c. 8. b. 31. But they when they were departed spread abroad his fame in all that country 32. As they went out behold they brought to him a dumb man possessed with a devil Paraphrase 32. one that by the devils possessing him was fallendumb 33. And when the devil was cast out the dumbe spake and the multitudes marvelled saying It was never so seen in Israel 34. But the Pharisees said He casteth out devils through the prince of the devils Paraphrase 34. See c. 12. 24 note f. 35. And Jesus went about all the cities and villages note l teaching in their Synagogues and preaching the Gospel of the Kingdome and healing every sicknesse and every disease among the people Paraphrase 35. expounding the Scriptures in their Synagogues and on that occasion making known to them the doctrine of the Gospel and healing all that were brought to him or came in his way 36. But when he saw the multitudes he was moved with compassion on them because they note m fainted and were scattered abroad as sheep having no shepherd Paraphrase 36. they wanted a guide or director to teach them constantly and so were wearied out with wandering up and down betwixt their false guides Scribes and Pharisees c. 37. Then saith he unto his disciples The harvest truly is plenteous but the labourers are few 38. Pray ye therefore the lord of the harvest that he will send forth labourers into his harvest Paraphrase 37 38. There are great store of those that are willing to receive instruction but few to give it them aright And therefore it is the duty of all Christians that have any care of the soules of their brethren to pray according as the four ember weeks
the destruction of the Jewes not to the end of the whole world see Note on Act. 2. 6. Now whereas it is here said that all must come to passe but the end is not yet it followes yet manifestly from hence that the false Christs mentioned v. 5. must be some persons that came before that period which is here called the end that is before the approach of the Romans to destroy Jerusalem soon after the ascension of Christ Of this kind is that Theudas which is mentioned by Eusebius in the time of Claudius not he that is referred to by Gamaliel Act 5. 36. for he is there said to have been before Judas Galileus which was in the dayes of the taxing that is about the time of the birth of Christ see Euseb l. 1. c. ãâã ãâã ãâã ãâã ãâã but another later Theudas which though Eusebius by incogitancy affirme to be the same which is mentioned by Gamaliel before Judas yet he out of Josephus places him in the time of the prefecture of Fadus that is in Claudius's reigne And of this Theudas saith Josephus that being a sorcerer he perswaded a great multitude to bring all their goods and follow him to the river Jordan which he promised to divide by his commands and give them an easie passage over it and saying thus ãâã ãâã ãâã ãâã ãâã he deceived many which is the thing here affirmed of him and he and his were by Fadus discomfited and his head cut off and brought to Jerusalem Such again was the Egyptian Act. 21. 31. mentioned also by Eusebius and Josephus And such was Dosthes or Dositheus which called himself ãâã ãâã ãâã ãâã ãâã saith Origen contr Cel. l. 2. And indeed the rest of the forenamed and many more which rose up with this undertaking that they would redeem the Jewes out of their subjection to the Romans See Lu. 21. 8. though they did not distinctly call themselves Christ yet did so in effect the definition of a Christ being ãâã ãâã ãâã ãâã ãâã he that should redeem Israel Lu. 24. 21. As for the false Prophets mentioned v. 11. they belong to another period of time immediately before the fatall day v. 14. and by that which is mentioned together with them the Christians hating and betraying one another and many being scandalized and falling off from Christ by that means and the multiplying of iniquity that is the unnaturall dealing of those fellow-Christians in sharpning the Jewes and bringing that heavy tribulation and oppression upon them and the growing cold of love that is of constancy in confessing of Christ all which was eminently fulfilled in the Gnosticks that filthy sect of Christians 't is most proper to interpret those Pseudo-Prophets to be the followers of Simon Magus to wit those Gnosticks which first secretly infus'd their doctrines of complyance with the Jewes on purpose to avoid persecution from them Gal. 6. 12. and at the time of writing the second Epistle to the Thessalonians were then a mystery of iniquity that is had not then broken out into that height as soon after they did upon occasion of the Apostles departing from the Jewes and going profess'dly to the Gentiles a while before the destruction of the Jewes which came and destroyed these also 2 Thess 2. 8. And so 't is here said next after the mention of the false Prophets and the persecutions wrought by them that the Gospell shall be preach'd to all the world for a witnesse to all nations that is that the Apostles shall give over the Jewes and go preach to the Gentiles and then shall the end come v. 14. and what that is appears by the next words v. 15. the abomination of desolation c. that is Jerusalem besieged in S. Luke As for the Pseudo-Prophets and Pseudo-Christs v. 24. they belong to a third time or period immediately consequent to the great tribulation v. 21. upon Titus's building the wall about the city which made the famine rage so horribly and the souldiers firing of the Temple which soon followed after For at this point of time Josephus tells us of a false prophet who as from God promised deliverance no all that should go up into the Temple and many beleeving him six thousand were by that means burnt in that fire Beside this saith he there were many false Prophets set up by the ãâã ãâã ãâã ãâã ãâã seditious promising help from God and conjuring them neither to fly nor think of delivering up the city and though Josephus mention it not yet it seems by v. 24. that by evil arts they wrought some strange feats to gain beleef from them Of these some exalted Simon with his army in the wilderness as the person by whom the work would be wrought others directed them to John and his faction of Zelots which kept within the city as it followes there v. 26. If they shall say unto you Behold he is in the desart c. For by these means they were still kept in hope and restrained both from flight and delivering the city and so more ascertain'd to all sad distress and destruction finally V. 7. Nation The Greek word ãâã ãâã ãâã ãâã ãâã here which we render nation and the Latine gens answerable to the Hebrew ãâã ãâã ãâã ãâã ãâã are the Originals from whence the words ethnick or heathen and Gentile come and by the customary acception of the words for the other nations of the world exclusively and in opposition to the Jewes then Christians now it comes to passe that the word nations is ordinarily thought to signifie all other people of the world but never the Jewes But this is a mistake thus casually causelesly occasioned For there were severall divisions of Palestine as they were before ãâã ãâã ãâã ãâã ãâã Deut. 15. 6. many nations and great c. 9. 1. which were the Jewes now possess'd of Judaea and Galilee Iturea and Abylene And each of these is properly called ãâã ãâã ãâã ãâã ãâã natio and so ãâã ãâã ãâã ãâã ãâã kingdome too there being severall Tetrarchs over them Lu. 3. 1. So Ecclus 50. 26. there being mention of ãâã ãâã ãâã ãâã ãâã two nations Samaria is presently specified to be one of them And so here and Lu. 21. 10. the phrase nation against nation in like manner kingdome against kingdome may well denote civill intestine commotions in Palestine perhaps one of these Tetrarchies against another or else one of these against it selfe as civill warres are intestine breaches in the same city or nation and so certainly the very phrase is used 2 Chron. 15. 6. where as an expression of the great vexations of the Jewes v. 5. 't is added nation was destroyed of nation city of city where the Greek reads ãâã ãâã ãâã ãâã ãâã nation shall fight as here shall rise against nation In this sense we finde not only the word nation in the singular appropriated by some adjunct to Judea as our nation Lu. 7.
these escapers the Jews that expected the Messias and the Church of the Gentiles the latter of which having called ãâã ãâã ãâã ãâã ãâã the multitude of them that escape of the Gentiles he straight interprets by ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the running together of the nations called Christians And then the clear meaning of this uncertain mans question will be this Whether this doctrine or faith of Christ so contrary to the humour and passions of the world should be able to propagate it self and prove so successefull as to be received by many or whether it should be contained and inclosed within a narrow pale that so he might either resist Christ with the many or have the honour of being one of the few singular persons that received him And accordingly Christs answer is to put him on that narrow path that leadeth to life that the few were likely to find the way of infidelity being so broad and beaten though it led to absolute destruction By this explication of this place will appear also what is meant by the same word Act. 2. 47. where 't is said that the Lord ãâã ãâã ãâã ãâã ãâã that is by the grace and power of God there came daily many new converts penitent reformed Christians unto the Church The rise of that interpretation in that place will be best taken from the admonition of S. Peter ver 40. of that chap. in these words ãâã ãâã ãâã ãâã ãâã be ye saved from this crooked generation where the importance of the ãâã ãâã ãâã ãâã ãâã is clearly getting out escaping flying from that great pertinacy and obduration of that age against all the miracles of Christ and his Apostles crucifying him and resisting all the powerfull methods of his workings that is not being saved eternally for that would not be matter of exhortation unlesse as that is a certain consequent of repentance and belief in Christ but retracting the vitious course that they and others went on in the ãâã ãâã ãâã ãâã ãâã v. 8. Repent For when S. Peter had said Repent 't is added that in many other words he admonished them saying ãâã ãâã ãâã ãâã ãâã be saved or escape c. which is an affirmation that to repent is the same thing which in other and more words is to be saved or escape from that perverse generation as in Simplicius ãâã ãâã ãâã ãâã ãâã having the beginning of being saved is set to expound a former phrase ãâã ãâã ãâã ãâã ãâã they that begin to be instructed And accordingly in Zaleucus in his prooem to his Laws where ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are put together as phrases of the same importance wise men and such as meant to be safe And therefore when it followes that they that willingly received the word that is that admonition of his were baptized and that there were 3000 that day added to the Church that certainly is an explication of this phrase ãâã ãâã ãâã ãâã ãâã he added the saved or reformed Christians So that that which was done in such a measure one day ver 41. is said farther to be done every day ver 47. in some measure and the ãâã ãâã ãâã ãâã ãâã they that willingly entertained the word there is but a paraphrase of ãâã ãâã ãâã ãâã ãâã the saved here which being in the present and not future tense must needs belong to the present condition of men that is such penitent forsakers of the wicked perverse age ãâã ãâã ãâã ãâã ãâã there saved out of the crooked generation and in a parallel phrase ãâã ãâã ãâã ãâã ãâã they that fled from the pollutions of the world 2 Pet. 2. 20. by which Christians are there express'd In this sense we have the word used observably by Procopius on Isa 26. ãâã ãâã ãâã ãâã ãâã When the Gentiles came in to Christ not when they were saved or come to heaven for the Jews could not see that but when they forsook their idolatry and inbraced the Christian faith and so escaped out of that perverse generation the Jews were inflamed with envy and would rather have endured any punishment then to see the Gentiles thus reform and reproach to them their infidelity and impenitence Thus also will the word be explained 1 Cor. 1. 18. and 2 Cor. 2. 15. where ãâã ãâã ãâã ãâã ãâã the saved are believers they that embrace the Gospel and are opposed to ãâã ãâã ãâã ãâã ãâã they that perish as to the contrary those that believ'd not both there and 2 Cor. 4. 3. where he saith his Gospel is hid to them that is to those which heard but believed it not ãâã ãâã ãâã ãâã ãâã unbelievers v. 4. unlesse perhaps ãâã ãâã ãâã ãâã ãâã may be thought a higher degree of the same thing to wit those that for their unbelief are deserted by God and so blinded that they cannot see and then proportionably to that ãâã ãâã ãâã ãâã ãâã may be those penitent believers endued with a higher degree of grace from heaven But that ãâã ãâã ãâã ãâã ãâã signifies no more then the unbelieving Jews that continued in their unbelief and so by proportion ãâã ãâã ãâã ãâã ãâã the contrary may farther appear by an ancient place in Clemens where ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã praying for those that perish not for them that are already destroyed notes the prayers in the Easter week which were offered to God by the Christian Church for the Jews as appeares by the beginning of the 14. chap. ãâã ãâã ãâã ãâã ãâã c. ãâã ãâã ãâã ãâã ãâã We ought to mourn for them because they have not believed All that I shall adde to this is but the opinion of Joh. Curterius the translator of Procopius on Isaiah who meeting oft in that Author with the word ãâã ãâã ãâã ãâã ãâã those that are saved hath sometimes been forced to render it quibus salutis cura est they that have care of salvation the matter not bearing any interpretation which had nearer reference to salvation or decree of salvation then that expression of his would bear Out of all that hath been said of this word the notion of ãâã ãâã ãâã ãâã ãâã will sufficiently be cleared in all the places of the New Testament and for the notion of the verbe ãâã ãâã ãâã ãâã ãâã we have said enough already to give direction for the understanding it where ever 't is to be met with not alwayes for eternal salvation but oft for other kinds of escaping and deliverances out of diseases every where almost in the Gospels out of other dangers ãâã ãâã ãâã ãâã ãâã 1 Cor. 3. 15. as one that escapes out of the fire ãâã ãâã ãâã ãâã ãâã losing much in his passage but himself escaping ãâã ãâã ãâã ãâã ãâã 1 Pet. 3. 20. either through or from the water and ãâã ãâã ãâã ãâã ãâã scarcely escape 1 Pet. 4 18. and ãâã ãâã ãâã ãâã ãâã
them he said unto them Go shew your selves unto the priests And it came to passe that as they went they were cleansed Paraphrase 14. You shall be healed and therefore go and shew your selves to the priest which by the law you are required to do when the cure is wrought that he may pronounce you clean Do you go immediately to the priest and before you come thither you shall be cured And accordingly it fell out as they were on their way they were healed 15. And one of them when he saw that he was healed turned back and with a loud voice glorified God 16. And fell down on his face at his feet giving him thanks And he was a Samaritan Paraphrase 16. now came near unto him being cured of his unclean disease which before made him stand afar off and fell down before him on his face 17. And Jesus answering said Were there not ten cleansed but where are the nine 18. There are not found that returned to give glory to God save this stranger Paraphrase 18. No one hath return'd to acknowledge the mercy save this one who is a Gentile or no Jew for so are the Samaritanâ accounted by the Jews 19. And he said unto him Arise go thy way thy faith hath made thee whole 20. And when he was demanded of the Pharisees When the kingdom of God should come he answered them and said The kingdom of God cometh not with observation 21. Neither shall they say Lo here or lo there for behold the kingdom of God is within you Paraphrase 20 21. When that kingdom of God which John Baptist and he had preached so often should come he said It comes not in any splendid manner as you expect with a pompous solemn Court along with it for men to gaze and look upon it and say Lo here it comes as it is wont to be with ordinary Courts of kings when they remove For indeed it is already among you the Gospel preacht which is the scepter of this kingdom and all other parts are but attendants of that See Mat. 3. c. 22. And he said unto his disciples The dayes will come when ye shall desire to see one of the dayes of the son of man and ye shall not see it Paraphrase 22. And turning to his disciples he tells them of these Pharisees and other the like contemners of his preaching that they that now despise this scepter of the kingdom receive not the Gospel there shall come out against them that iron rod destruction for this great sinne and then 't will be too late for them to wish for these daies of mercy which now they despise and make no use of 23. And they shall say to you See here or see there go not after them nor follow them Paraphrase 23. Then many shall put you in hopes of a deliverer pretend that there is a Messias in this or that place but do not you follow nor heed any such report nor look for any such deliverer See Mat. 24. 25. 24. For as the lightning that lightneth out of one part under heaven shineth unto the other part under heaven so shall also the son of man be in his day Paraphrase 24. For a destruction shall come like lightning quick and fearful upon the Jews from the Romans in this day of Christ's vengeance upon his enemies See note on Heb. 10. a. 25. But first must he suffer many things and be rejected of this generation Paraphrase 25. But this shall not be till after Christ's being rejected and crucified by the Jews 26. And as it was in the daies of Noe so shall it be also in the daies of the son of man 27. They did eat they drank they maried wives they were given in mariage untill the day that Noe entred into the ark and the flood came and devoured them all Paraphrase 26 27. And as it was in the old world when for the great provocations thereof God was pleased to send the flood upon it without any visible change or omen or presignification of the particular time Mat. 24. 36. onely Noah preaching repentance to them and they not hearkning to him and then his building an ark and going into it with his family no man expecting it the flood came and swept away all but those in the ark so shall it be when Christ comes to work his revenge upon his crucifiers when they expect it not at all as soon as ever a course is taken for preserving the faithfull from the destruction see note on Mat. 24. 9. and Rev. 7. 3. the vengeance shall light upon the rest and destroy all that are left in Ierusalem And that is all the foreknowledge of the time you shall have in answer to your question ver 20. 28. Likewise also as it was in the daies of Lot they did eat they drank they bought they sold they planted they builded 29. But the same day that Lot went out of Sodome it rained fire and brimstone from heaven and destroyed them all 30. Even thus shall it be in the day when the son of man is revealed Paraphrase 28 29 30. And as when the sins of Sodome were filled up and their crie was gone up to heaven and God determined to destroy them The people went on in their ordinary course doing all things according to their wont and then on that very day when Lot went out of Sodome the fire and brimstone fell on that city So as soon as the faithfull penitent Christians depart out of Ierusalem that fatall day shall come upon the rest that day I say wherein Christ shall reveal himself by his judgements on his enemies and crucifiers see note on Heb. 10. a. 31. In that day he that shall be upon the house top and his stuffe in the house let him not come down to take it away and he that is in the field let him likewise not return back Paraphrase 31. When thus you see judgment break out let every man then that is in Iudaea make all possible speed to get out of it as Lot and his family did out of Sodome 32. Remember Lot's wife Paraphrase 32. And the least delay or stop in the course all inclinations of kindnesse to the sins or company of that place may be as fatall to any as 't was to Lot's wife who looking back became a pillar of salt Gen. 19. 26. 33. Whosoever shall seek to save his life shall lose it and whosoever shall lose his life shall note b preserve it Paraphrase 33. He that shall take any unchristian course of compliance as the Gnostick Christians did afterwards with the Jews to escape their persecutions he undoubtedly shall perish in it and he that being a disciple of mine shall for the testimony of my truth cheerfully and courageously venture death is the onely person that shall escape this judgement See note on 2 Pet. 1. c. 34. I tell you In that night there shall be two men in one bed the one shall be taken and
Father c. and not as it is here ãâã ãâã ãâã ãâã ãâã In the same sense must the phrase ãâã ãâã ãâã ãâã ãâã in that day be taken again ver 26. that which is there said belonging not peculiarly to that time betwixt his Resurrection and Ascension but to the state of them and all Christians after Christs departure from them to the right hand of his Father CHAP. XVII 1. THese words spake Jesus and lift up his eyes to heaven and said Father the hour is come glorifie thy son that thy son also may glorifie thee Paraphrase 1. The time of my suffering is come enable me to go thorough all that is now before me ready to come upon me and receive me up into thy glory v. 5. that in the strength of my resurrection the Gospel may be received and believed in over the whole world 2. As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him Paraphrase 2. According as thou hast given me power of sentencing all men condemning or absolving them which power is to be instated on me at my resurrection that I may give eternall life to all whom thou hast to so given me so inclined their hearts that they cordially and sincerely come unto me see note on c. 6. d. 3. And this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent Paraphrase 3. And all that is required to make men partakers of this eternall life is beside the knowledge of the Father the onely true God together with obedience to his commands formerly revealed by him the embracing Christ and acknowledging his commission from the Father and him as the onely true God also 1 Joh. 5. 20. and so receiving and observing all that is said and commanded by him 4. I have glorified thee on the earth I have finished the work which thou gavest me to doe Paraphrase 4. I have testified and proclaimed thy will here in this world and so glorified thee here and have done all which thou hast appointed me to doe by way of office or ministery here 5. And now O Father glorifie me with thine own self with the glory which I had with thee before the world was Paraphrase 5. And doe thou now O Father deal with me proportionably assume this passible mortall humane nature of mine wherein I have served thee unto a participation of that honour and dignity and glory which before I took this nature on me I enjoyed with thee before the foundation of the world even from all eternity see Phil. 2. 6 9. 6. I have manifested thy name unto the men which thou gavest me out of the world thine they were and thou gavest them me and they have kept thy word Paraphrase 6. I have made known thy will to those peculiar disciples v. 18. whom thou wert pleased by thy grace to fit and so to bring to me to undertake my discipleship and attend me in the nearest relation who being servants of thine have received my word and obeyed it as thine see note on c. 6. d. and served me in the publishing of it 7. Now they have known that all things whatsoever thou hast given me are of thee Paraphrase 7. These have cordially acknowledged that all that message v. 4. on which I was sent was committed to me by thee 8. For I have given unto them the words which thou gavest me and they have received them and have known surely that I came out from thee and they have believed that thou didst send me Paraphrase 8. For that message by thee committed to me I have committed to them and they have received it as that which in my name they will communicate from thee to the world being sufficiently assured that my coming and preaching was all by commission from thee 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine 10. And all mine are thine and thine are mine and I am glorified in them Paraphrase 9 10. I now offer up a prayer peculiarly for them which I know are most pretious in thy sight praying for all believers v. 20. and at other times though not now for his very Crucifyers and that 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine own name those whom thou hast given me that they may be one as we are Paraphrase 11. And this because now I am likely to leave them to hazards and persecutions and whilst I am a leaving the world they tarry in it Therefore holy Father I beseech thee take them into thy tuition and protect them in the discharge of their Apostleship which after my departure lies wholly on them keep all my disciples by thy power and by that declaration of thy will which thou hast afforded me by the Gospel thy power unto salvation of all believers from peril and defection that they may live to teach and preach uniformly all agreeing in the same what I have taught them in like manner as I have taught without any alteration what I had from thee 12. While I was with them in the world I have kept them in thy name those that thou gavest me I have kept and none of them is lost but the son of perdition that the scripture might be fulfilled Paraphrase 12. All this while of my continuing among them I have laboured by thy will to them to confirm them and also to preserve them from danger and it hath succeeded well of all those whose hearts were by thy preventing grace so prepared as that they came to me and undertook my service see note on c. 6. d. none hath miscarried or fallen off see c. 18. 9. and here v. 15. but only that wicked traytor prophesied of Psal 109. 13. And now come I to thee these things I speak in the world that they might have my joy fulfilled in themselves Paraphrase 23. But now that I am to depart from them I beseech thee and expresse this request of mine publickly while I am here that that courage which I exhort them to and that cheerfulnesse in passing thorough all hazards may by their knowing that I thus pray for them be confirmed in them and that the joy which my presence among them now maintains and holds up in them may be continued to them completely when I am gone by remembring what I have now done for them 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world 15. I pray thee not that thou shouldst take them out of the world but that thou shouldst keep them from the evil Paraphrase 14 15. By receiving that doctrine which I have taught them from thee they are sure to be persecuted by the men of
in and out before them against their spiritual enemies Satan and sinne To which end it was that after his exaltation and instalment to his Regal office the first thing was his sending of his Spirit thereby giving them as here it follows place of repentance if upon the preaching of the Apostles they will come in and believe on him In this sense is it that Heb. 2. 10. Christ is called ãâã ãâã ãâã ãâã ãâã the captain of salvation or deliverance that is a captain designed on purpose to save or deliver them to lead them as 't is there through sufferings to bliss through the wilderness and the land of the Anakims to Canaan as Moses and Joshua the captains and saviours of the Jewes did ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã captain and saviour being an ãâã ãâã ãâã ãâã ãâã two words together to expresse one thing and so directly the same with this other expression of ãâã ãâã ãâã ãâã ãâã captain of salvation V. 33. Cut to the heart What ãâã ãâã ãâã ãâã ãâã here signifies will be best resolââ from Hesychius's rendring of the word The ordinary copie hath it ãâã ãâã ãâã ãâã ãâã But that is a mistake It should certainly be read ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã grow wild or angry for that is all one with ãâã ãâã ãâã ãâã ãâã is mad which followes but ãâã ãâã ãâã ãâã ãâã is quite another matter and would rather belong to ãâã ãâã ãâã ãâã ãâã which might be the cause of this mistake by the neernesse of the words as ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are all one By this then the word appears to signifie rage or vehement displeasure as ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã such as is in Bears and other wild beasts when it makes them tear in pieces those that are next to them or against whom it is conceived As here it follows they consulted to put them to death V. 36. Theudas A story there is of one Theudas which Josephus mentions Ant. l. 20. c. 5. and Eusebius Hist l. 2. c. ãâã ãâã ãâã ãâã ãâã who undertook to be a Prophet and promised that he would divide Jordan c. But that was in Claudius's time in the time of Fadus's praefecture who destroyed him and his followers And so that cannot be the person here mention'd for this here was before Judas Galilaeus v. 37. and he was in the time of Cyrenius's being Governour of Syria see Note h. This Theudas here then must needs be some other person whom they had recorded in their writings and from thence Gamaliel here recites the story though we have not other record of it V. 37. Judas of Galilee Of this Judas of Galilee and of this enrolling Josephus's testimony is most clear Antiq. l. 18. c. 1. Cyrenius saith he came to Syria sent from Caesar or under him ãâã ãâã ãâã ãâã ãâã as judge of the nation and to take the valuation of their estates Upon this Judas Gaulonita ãâã ãâã ãâã ãâã ãâã rebell'd or made defection and Saddochus with him ãâã ãâã ãâã ãâã ãâã saying that this valuation of their estates the enrolling here brought in direct servitude upon them ãâã ãâã ãâã ãâã ãâã and therefore called the whole nation to follow them and vindicate their liberties So again de Bell. Jud. l. 2. c. 12. ãâã ãâã ãâã ãâã ãâã Judas led them to make a defection reproaching them or making it a great crime in them if they should endure to pay tribute to the Romans and acknowledg mortal rulers after God had been their King This doctrine of the unlawfulnesse to pay tribute to men upon pretense that they must acknowledge no other power but that of God over them was it for which this Judas is by Josephus set down as the leader or head of a fourth Heresie among the Jewes ãâã ãâã ãâã ãâã ãâã And the texts of Scripture on which he grounded it may be thought by the words of Josephus even now cited ãâã ãâã ãâã ãâã ãâã to pay tribute and ãâã ãâã ãâã ãâã ãâã mortal Lords after God to be that of Deut. 23. 18. in the Septuagints reading of it ãâã ãâã ãâã ãâã ãâã which Tertullian renders non erit vectigal pendens ex filiis Israel none of the children of Israel shall pay tribute ãâã ãâã ãâã ãâã ãâã and that of Deut. 6. 13. thou shalt fear the Lord thy God and serve him by way of exclusion of all others The falsnesse of which conclusion from these premises will appear not only from the Hebrew text Deut. 23. where the matter is very distant from that of paying tribute There shall be no whore of the daughters of Israel nor a Sodomite of the sons of Israel but the right understanding of the Greek it self where say the Fathers the words and ãâã ãâã ãâã ãâã ãâã referre to the mysteries of the Heathens the unclean rites in their diabolical worships and the first signifies ãâã ãâã ãâã ãâã ãâã him that thus initiates or enters any in those debaucheries the latter ãâã ãâã ãâã ãâã ãâã him that is thus initiated V. 39. Lest haply ye These words ãâã ãâã ãâã ãâã ãâã c. lest ye be found fighters against God are in the sense to be connected with ãâã ãâã ãâã ãâã ãâã Let them alone v. 37. So that all that is betwixt must be read as in parenthesis 41. Suffer shame ãâã ãâã ãâã ãâã ãâã saith Ammonius it signifies reproachfull contumelious usage such was this of scourging that was a servile and dishonourable infamous punishment CHAP. VI. 1. AND in those daies when the number of disciples was multiplied there arose a murmuring of the note a Grecians against the Hebrews because their widows were neglected in the daily ministration Paraphrase 1. the number of Christians increasing the Jewes that understood Greek and used the Greek bible in their congregations complained of unequall dealing viz. that there was little care of their widowes see note on 1 Tim. 5. a. in proportion or comparison with the Hebrewes in the daily distribution or provision that was made for the poor see note on Lu. 8. a. 2. Then the twelve called note b the multitude of the disciples unto them and said It is not reason that we should leave the word of God and serve tables Paraphrase 2. And the twelve Apostles calling the Church together said unto them We have resolved or decreed see note on Joh. 8. c. that it is no way fit or reasonable that we should neglect the preaching of the Gospel and undertake the care of looking to the poor 3. Wherefore brethren Look you out among you seven men of honest report note c full of the holy Ghost and wisdome whom we may appoint over this businesse Paraphrase 3. Therefore doe you nominate to us seven men who have approved themselves to be faithfull trusty persons the most
were at Damascus 20. And straightway he preached Christ in the synagogues that he is the Son of God Paraphrase 19 20. And taking food after his long fasting he soon recovered strength perfectly Soon after this he went from Damascus into Arabia Gal. 1. 17. of which journey Luke being not with him makes no mention and from thence returned again to Damascus and having spent some time with those Jewish Christians which were driven from Jerusalem ch 8. 1. to Damascus by virtue of his call from heaven and of Christs message by Ananias to him ver 15 16 and being filled with the holy Ghost ver 17. he set presently about the preaching of the Gospel and that publickly in the Jewish synagogues and proclaimed that Christ was indeed the Messias the eternall Son of God 21. But all that heard him were amazed and said Is not this he that destroyed them which called on this name in Jerusalem and came hither for that intent that he might bring them bound unto the chief priests Paraphrase 21. And all that heard it were amazed at this sudden change remembring that he had so lately been a speciall person in the stoning of Stephen and very vehement against all Christians and was come to Damascus with commission for this very purpose 22. But Saul increased the more in strength and confounded the Jewes which dwelt at Damascus note c proving that this is very Christ Paraphrase 22. But Saul grew every day in spirituall strength and was soon able to repell all the Jewes arguments to the contrary and pressed them with such evidence that they were not able to avoid collecting from the characâââ and prophecies of the Messias and thereby demonstrating that this Jesus is the Messias 23. And after that many daies were fulfilled the Jewes took counsell to kill him Paraphrase 23. had a designe and entred into a conspiracy and laid wait to assault and kill him 24. But their laying wait was known of Saul and they watched the gates day and night to kill him 25. Then the disciples took him by night and let him down by the wall in a basket Paraphrase 25. the Christians see note on Mat. 5. a. 26. And when Saul was come to Jerusalem he assayed to joyne himself to the disciples but they were all afraid of him and believed not that he was a disciple Paraphrase 26. Christians there but they durst not venture to associate with him not believing that he was a Christian 27. But Barnabas took him and brought him to the Apostles and declared unto them how he had seen the Lord in the way and that he had spoken to him and how he had preached boldly at Damascus in the name of Jesus Paraphrase 27. openly or in the assembly v. 20. preached to the people see note on Joh. 7. a. the Gospel of Christ 28. And he was with them coming in and going out at Jerusalem Paraphrase 28. employed in the works of this sacred calling of his 29. And he spake boldly in the name of the Lord Jesus and disputed against the Grecians but they went about to slay him Paraphrase 29. And he proclaimed the faith of Christ publickly and argued and discoursed with the Jewes that understood Greek ch 6. a. 30. Which when the brethren knew they brought him down to Caesarea and sent him forth to Tarsus Paraphrase 30. the city where he was born 31. Then had the Churches rest thoroughout all Judaea and Samaria and Galilee and were note d edified walking in the fear of the Lord and in the comfort of the holy Ghost were multiplied Paraphrase 31. Now all the Christian assemblies through Judaea Galilee and Samaria were permitted a quiet use of their religion and daily more and more confirmed and improved superstructing all Christian doctrine and pure pious practice on that foundation already laid and more were daily converted to them by the Apostles discharging that office and duty to which they were designed by the coming of the holy Ghost the Paraclete upon them see note on Joh. 14. b. 32. And it came to passe as Peter passed thoroughout all quarters he came down also to the saints which dwelt at Lydda Paraphrase 32. And as Peter went his perambulation thorough all those Churches he came to the Jewish Christians that dwelt at Lydda 33. And there he found a certain man named Aeneas which had kept his bed eight years and was sick of the palsie Paraphrase 33. being sick of the palsie was not able to move from his bed for the space of eight yeares 34. And Peter said unto him Aeneas Jesus Christ maketh thee whole Arise and make thy bed And he arose immediately Paraphrase 34. make ready prepare for thy self either to eat or to take rest 35. And all that dwelt at Lydda and Saron saw him and turned to the Lord. Paraphrase 35. And hereupon the inhabitants of Lydda and Saron generally received the faith seeing this man on whom this miracle was wrought 36. Now there was at Joppa a certain disciple named Tabitha which by interpretation is called Dorcas This woman was full of good works and almsdeeds which she ãâã Paraphrase 36. And at Joppa there was a woman that had received the faith her name was Tabitha which signifies a Roe she was a very laborious woman one that wrought much see note on Lu. 1. k. and Tit. 3. a. and by that means was very liberall and charitable 37. And it came to passe in those daies that she was sick and died whom when they had washed they laid her in an upper chamber Paraphrase 37. and having by way of preparation for her interring washed her according to their custome of burying 38. And for as much as Lydda was nigh to Joppâ and the disciples had heard that Peter was there they sent unto him two men desiring him that he would not delay to come to them Paraphrase 38. the Christians of Joppa 39. Then Peter arose and went with them when he was come they brought him into an upper chamber and all the widows stood by him weeping and shewing the coats and garments which Dorcas made while she was with them Paraphrase 39. poor widowes which had been cloathed by her liberality came weeping to him and shewed him the evidences and monuments of her charity the inner and upper garments see Mat. 5. note r. which either she made or caused to be made them while she lived v. 36. 40. But Peter put them all forth and kneeled down and prayed and turning him to the body said Tabitha arise And she opened her eyes and when she saw Peter she sat up 41. And he gave her his hand and lift her up and when he had called the saints and widowes presented her alive Paraphrase 41. the Christian professors and the women that solamented their losse v. 39. 42. And it was known thoroughout all Joppa and many believed in the Lord. 43. And it came to passe that he tarried many
have not before heard it to whom therefore the ãâã ãâã ãâã ãâã ãâã the double portion of alimony the labourers reward v. 18. is assigned by the Apostle A fourth place is that of S. James Jam. 5. 14. Is any man sick let him call for the Elders of the Church c. Where as the office of visiting the sick of praying anointing absolving and restoring health to the sick may well agree to the Bishop so the setting it in the plural number is nothing to the contrary for that only signifies the Elders or Bishops of the Christian Church to be the men whom all are to send in to this case not that there are more Elders then one in one particular Church or city any more then that more then one are to be sent for by the same sick person To this purpose belongs that place of Polycarp the primitive Bishop of Smyrna and Martyr ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Let the Elders be mercifull to all visiting all that are weak or sick where many other particulars are mention'd ãâã ãâã ãâã ãâã ãâã judicature ãâã ãâã ãâã ãâã ãâã severity or excision ãâã ãâã ãâã ãâã ãâã accepting of persons ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã believing hastily against any as also ãâã ãâã ãâã ãâã ãâã reducing hereticks which belong properly to the office of the Bishop and not to any second order in the Church and accordingly in all that Epistle there is no mention of any but of Elders and Deacons As in Papias also his contemporary and after him in Irenaeus and Justin Martyr though ãâã ãâã ãâã ãâã ãâã sometimes signifie that second order yet 't is also used to signifie the Bishop and Polycarp himself styled ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã an Apostolick Elder or Bishop Iren. in Ep. ad Plotinum and so Seniores in Tertullian CHAP. XII 1. NOw about that time Herod the King note a stretched forth his hands to vex certain of the Church Paraphrase 1. About this time An. Ch. 43. Agrippa grandchild to Herod the great having obtained a great part of his grandfathers dominions and so calling himself by his name Herod went about that is resolved to persecute the Christians especially the Apostles at Jerusalem thereby to gratifie the Jewes 2. And he killed James the brother of John with the sword Paraphrase 2. And in that persecution he put James the Apostle the son of Zebedee to the sword beheaded him 3. And because he saw it pleased the Jewes he proceeded farther to take Peter also Then were the daies of unleavened bread Paraphrase 3. And perceiving that the Jewes gave their voies and consent to his death and express'd their good liking of it see note on Joh. 8. c. he proceeded and apprehended Peter also And it was about the time of the Passeover of the Jewes when he apprehended him 4. And when he had apprehended him he put him in prison and delivered him to four quaternions of souldiers to keep him intending after Easter to bring him forth to the people Paraphrase 4. And having imprisoned him he set sixteen souldiers to guard him four at a time two to be alwaies by him and chain'd to him see note on ch 28. e. and two to guard the dore ver 6. meaning after the feast of the Passeover to bring him forth to the Jewes and if they thought fit to put him to death also 5. Peter therefore was kept in prison but prayer was made note b without ceasing of the Church unto God for him 6. And when Herod would have brought him forth the same night Peter was sleeping between two souldiers bound with two chains and the keepers without the dore kept the prison Paraphrase 6. And the night before Herod intended to bring him into the assembly before the people to have their suffrage to put him to death see ver 3. and v. 11. 7. And behold the Angel of the Lord came unto him and a light shined in the prison and he smote Peter on the side and raised him up saying Arise up quickly And his chains fell off from his hands Paraphrase 7. And an Angel came to him and the light with which he appeared shone in the prison and the Angel 8. And the Angel said unto him Gird thy self and bind on thy sandals And so he did And he saith unto him Cast thy garment about thee and follow me Paraphrase 8. Make thy self ready to goe out immediately put on thy outer garment see note on Mat 5. 1. and thy sandals and follow me And Peter did as he was bid 9. And he went out and followed him and wist not that it was true which was done by the Angel but thought he saw a vision Paraphrase 9. And he followed him out but as yet knew not that this was really done but thought he had been in a dream or trance 10. When they were past the first and the second wards they came unto the iron gate that leadeth unto the city which opened to them of his own accord and they went out and passed on through one street and forthwith the Angel departed from him Paraphrase 10. And the prison being in the suburbs after they were out of the prison they past through two watches or wards which stood every night without the gates and at last came to the gate which enters into the city an iron gate which opening to them of its own accord they passed through it and when they had passed together through one street the Angel left Peter by himself 11. And when Peter was come to himself he said Now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jewes Paraphrase 11. And Peter being perfectly awake out of the trance and knowing that he was so as he did not ver 9. he said to himself that now 't was clear tat God had sent his Angel to deliver him from the hands of Herod and from the malice of the Jewes who verily expected to have had him brought out to them that day ver 6. 12. And when he had note c considered the thing he came to the house of Mary the mother of John whose surname was Mark where many were gathered together praying Paraphrase 12. a place where many Christians at this time of night met together to pray and were now performing that office 13. And as Peter knocked at the dore of the gate a damosel came to note d hearken named Rhoda 14. And when she knew Peter's voice she opened not the gate for gladnesse but ran in and told how Peter stood before the gate 15. And they said unto her Thou art mad But she constantly affirmed that it was even so Then said they It is note e his Angel Paraphrase 15. And they being moved with
the effect conclude that all that were rightly qualified at that time did at that time receive and believe the Gospel preach'd to them and all that did then truly believe were so qualified the obstinate and contumacious Jews and Proselytes opposing and persecuting it Mean while it must be remembred that these qualifications are not pretended to have been originally from themselves but from the preventing graces of God to which it is to be acknowledged due that they ever are pliable or willing to follow Christ though not to his absolute decree of destining them whatsoever they do unto salvation CHAP. XIV 1. AND it came to passe in Iconium that they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed Paraphrase 1. convinced them so powerfully that great store both of the Jews and the Greeks Proselytes of the Jews received the Faith 2. But the unbelieving Jews stirred up the Gentiles and made their minds evill affected against the brethren Paraphrase 2. But the refractary Jewes incensed the Gentiles against the Apostles v. 4. and all others which received the faith of Christ from them 3. Long time therefore abode they speaking boldly in the Lord which gave testimony unto the word of his grace and granted signes and wonders to be done by their hands Paraphrase 3. preaching the Gospel in their publick assemblies see note on Joh. 7. a. and God added his testimony to their preaching see note on Heb. 13. d. by enabling them to work miracles 4. But the multitude of the city was divided and part held with the Jews and part with the Apostles 5. And when there was an assault made both of the Gentiles and also of the Jews with the rulers to use them despightfully and to stone them 6. They were ware of it and fled unto Lystra and Derbe cities of Lycaonia and unto the region that lyeth round about 7. And there they preached the Gospel 8. And there sate a certain man at Lystra impotent in his feet being a creeple from his mothers wombe who never had walked 9. The same heard Paul speak who stedfastly beholding him and perceiving that he had faith to be healed Paraphrase 9. and Paul looking earnestly upon him and either by his words or by the discerning spirit which Paul had perceiving that he believed that they were able to heal him 10. Said with a loud voice Stand up right on thy feet And he leaped and walked Paraphrase 10. And by the bare speaking of the word he was made so strong that he leaped and walked 11. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia The Gods are come down to us in the likenesse of men Paraphrase 11. The Gods which all the nations worship have put on the shape of men and come down among us 12. And they called Barnabas Jupiter and Paul Mercurius because he was the chiefe speaker Paraphrase 12. And Barnabas they looked on as Jupiter the supreme God see c. 8. 10. and Paul as Mercury the interpreter of the will of the Gods because Paul did speak more then Barnabas did 13. Then the priest of Jupiter which was before the city brought oxen and garlands unto the gates and would have done sacrifice with the people Paraphrase 13. And the priest of Jupiter whose statue was worshipped before the city as the president of it came presently to the gates of the house where Paul and Barnabas lodged and brought oxen to sacrifice and garlands to put upon their hornes when they were to be killed verily purposing to offer sacrifice to them 14. Which when the Apostles Barnabas and Paul heard of they rent their clothes and ran in among the people crying out Paraphrase 14. they look'd upon it as an abhorred blasphemous thing and rent their garments to expresse their sense and detestation of it 15. And saying Sirs why doe ye these things we also are men of like passions with you and preach unto you that ye should turn from these vanities unto the living God which made heaven and earth and the sea and all things that are therein Paraphrase 15. idol-false-gods so vain things signifie Zach. 11. 17. see Act. 8. note d. 16. Who in times past suffered all nations to walk in their own waies Paraphrase 16. left the Gentiles to their own blind worships 17. Neverthelesse he left not himself without witnesse in that he did good and gave us note a rain from heaven and fruitfull seasons filling our hearts with food and gladnesse Paraphrase 17. And yet while he did so left he not off to evidence himself sufficiently to them by that great goodnesse of his in temporall things the rain and the like which are acts of his particular power and bounty by those means inviting and drawing them off from their impieties 18. And with these sayings scarce restrained they the people that they had not done sacrifice unto them Paraphrase 18. All which discourse of Paul and Barnabas could hardly restrain 19. And there came thither certain Jewes from Antioch and Iconium who perswaded the people and having stoned Paul drew him out of the city supposing he had been dead Paraphrase 19. gained by fair words the multitude to be on their side and to joyne with them against the Apostles And so in a furious tumultuary manner they threw stones at Paul and verily believed they had killed him In which posture they took him as a dead man and dragg'd him out of the gates of the city 20. Howbeit as the Disciples stood round about him he rose up and came into the city and the next day he departed with Barnabas to Derbe Paraphrase 20. But as the Christians there came piously and solemnly to interre him Paul being not dead all this while v. 19. made use of that opportunity when there were none but believers present and he rose up and went thence with them into the city and the next day Barnabas and he went together to Derbe 21. And when they had preached the Gospel to that city and had taught many they returned again to Lystra and to Iconium and Antioch Paraphrase 21. And having preached at Derbe and converted many to the faith 22. Confirming the soules of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the kingdome of God Paraphrase 22. And in all those cities gave confirmation to those whom before they had baptized and exhorted them to persevere and hold out against all terrors counting and resolving with themselves that Christianity bringeth many tribulations necessarily along with it 23. And when they had note d ordained them Elders in every Church and had prayed with fasting they commended them to the Lord on whom they believed Paraphrase 23. And having consecrated Bishops for them see note on c. 11. b. one in lieved every city
now on his journey to Syria to carry almes to Judaea he was diverted by an advertisement that the Jewes which knew of his purpose laid wait for him in the way thither to rob him and to take away his life thereupon he changed his determination and resolved to goe a little out of his way and again to passe through Macedonia the third time 4. And there accompanied him into Asia Sopater of Beroea and of the Thessalonians Aristarchus and Secundus and Gaius of Derbe and Timotheus and of Asia Tychicus and Trophimus 5. These going before âarried for us at Troas Paraphrase 4 5. And Sopater went along with him as farre as Asia never parting from him but Aristarchus and Secundus and Gaius and Timotheus and Tychicus and Trophimus these six went not with him through Macedonia Sopater onely doing so but went before to Asia and expected Paul and his company at Troas who accordingly came thither 6. And we sailed from Philippi after the daies of unleavened bread and came unto them to Troas in five daies where we abode seven daies Paraphrase 6. And after the Passeover we departed from Philippi in Macedonia and came and met them at Troas and staâed there with them seven daies 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill midnight Paraphrase 7. And on the Lord's day or Sunday the Christians being met together to receive the Sacrament Act. 2. 46. Paul spake to them at large and meaning to be gone the morrow continued his exhortation to them untill midnight 8. And there were many lights in the upper chamber where they were gathered together 9. And there sat in a window a certain young man named Eutychus being fallen into a deep sleep and as Paul was long preaching he sunk down with sleep and fell down from the third loft and was taken up dead 10. And Paul went down and fell on him and embracing him said Trouble not your selves for his life is in him 11. When he therefore was come up again and had broken bread and eaten and talked a long while even till break of day so he departed Paraphrase 11. And they spent the time together in receiving the Sacrament of the body of Christ and Paul farther instructing them till the next morning then he departed 12. And they brought the young man alive and were not a little comforted Paraphrase 12. And the youth that fell out of the window and was dead v. 9. recovered and they were joyfull at it 13. And we went before to ship and sailed unto note a Assos there intending to take in Paul for so he had appointed minding himself to goe afoot Paraphrase 13. Assos a sea-town of Asia 14. And when he had met with us at Assos we took him in and came to Mitylene 15. And we sailed thence and came the next day over against Chios and the next day we arrived at Samos and tarried at Trogyllium and the next day we came to Miletus 16. For Paul had determined to saile by Ephesus because he would not spend the time in Asia for he hasted if it were possible for him to be at Jerusalem the day of Pentecost Paraphrase 16. not to go in or stay at Ephesus but to passe by 17. And from Miletus he sent to Ephesus and called the Elders of the Church Paraphrase 17. But yet desirous to speak with the Bishops of Asia see Note on c. 11. 6. he sent to Ephesus the chief Metropolis of Asia and by that means gave notice to the Bishops of Asia that they should come to him to Miletus 18. And when they were come to him he said unto them Ye know from the first day that I came into Asia after what manner I have been with you at all seasons 19. Serving the Lord with all humility of mind and with many tears and temptations which befell me by the lying in wait of the Jewes Paraphrase 18 19. Ye know in what manner I behaved my self among you of Asia all the space of three years that I was among you preaching the Gospel with all humility and affection with great sorrows and hazards of dangers from the Jewes which conspired against my life 20. And how I kept back nothing that was profitable unto you but have shewed you and taught you publickly and from house to house Paraphrase 20. And how without all feare or tergivârsation I freely declared to you all things that I thought usefull for you to know willing to use all opportunities of instructing any both in the publick synagogues ch 19. 8. and in private schools v. 9. and in your severall houses whither I also came 21. Testifying both to the Jewes and also to the Greeks repentance toward God and faith toward our Lord Jesus Christ Paraphrase 21. Preaching to the Jewes and Proselytes in their synagogues and to the Gentiles elswhere the whole doctrine of the Gospel assuring them that there was pardon to be had from God upon amendment of their former lives forsaking of all the impieties which they had been guilty of through neglect of the Mosaicall Law and the dictates of nature which before they stood obliged to observe and exhorting them that they should live according to the pure doctrine of Christ for the future 22. And now behold I goe note b bound in the Spirit unto Jerusalem not knowing the things that shall befall me there 23. Save that the holy Ghost witnesseth in every city saying That bonds and afflictions abide me 24. But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the ministery which I have received of the Lord Jesus to testifie the Gospel of the grace of God Paraphrase 22 23 24. And now I am a going to Jerusalem willing and ready to endure what shall befall me there and foreseeing that there I shall be apprehended and imprisoned being told it by those that have the gift of prophecie as afterwards again it appears he was c. 21. 4 11. wheresoever I come and I am prepared for it and I know not whether death it self may not attend it but whatsoever it is I am ready to suffer it for the Gospel's sake see c. 21. v. 13. and count nothing of it no nor of losse of life if I may successfully preach the Gospel and serve Christ faithfully in the office which he hath intrusted to me see note on Heb. 13. d. 25. And now behold I know that ye all among whom I have go ne preaching the kingdome of God shall see my face no more Paraphrase 25. And now this I know that after this my departure from you ye are never likely to see me again ye I say of Asia whom I have so long converst with preaching the Gospel among you and therefore I shall take this long
The multitude must needs come together for they will hear that thou are come Paraphrase 22. This therefore say they will be the event in all probability All these Jewish Christians will hear of thy being come hither and so will come in multitudes to see how thou behavest thy self in this matter 23. Doe therefore this that we say to thee We have four men which have a vow on them Paraphrase 23. Therefore take our advice There be four men here at this time which have had a Nazarites vow upon them which being accomplisht see Act. 18. 18. they are now to perform the ceremonies prescribed Num. 6. 13. 24. Them take and purifie thy self with them and be at charges with them that they may shave their heads and all may know that those things whereof they are informed concerning thee are nothing but that thou thy self also walkest orderly and keepest the Law Paraphrase 24. These doe thou perform with them and make provision of sacrifices forthem such as the Law prescribes Num. 6. 14. that so they may shave their heads according to order Num. 6. 18. see note on c. 18. b. and by this means they will be perswaded that they have had false reports of thee and that thou dost still observe the Mosaicall rites 25. As touching the Gentiles which believe we have written and concluded that they observe no such thing save only that they keep themselves from things offered to idols and from blood and from strangled and from fornication Paraphrase 25. As for the Gentiles that have received the Gospel c. 15. we have made a decree thou knowest and sent it to Antioch by thee and Barnabas by which they are not required to any such observances or to any more then onely to observe the precepts of the sons of Adam and Noah 26. Then Paul took the men and the next day purifying himself with them entred into the Temple to signifie the accomplishment of the daies of purification untill that an offering should be offered for every one of them Paraphrase 26. And Paul took their advice thus farre to comply with the Judaizing Christians that he might not exasperate them and went into the Temple and did all that belonged to the purifying of the Nazarites and when that was done gave solemn notice of it upon which they were according to the Law of Moses to proceed to offer an offering for each person 27. And when the seven daies were almost ended the Jewes which were from Asia when they saw hiâ in the Temple stirred up all the people and laid hands on him Paraphrase 27. And when the seven daies wherein those sacrifices were to be performed were almost at an end divers unbelieving Jewes that dwelt in Asia and had opposed him there and were now come to Jerusalem assoon as they saw him in the Temple brought in the multitude tumultuously upon him and apprehended him 28. Crying out Men of Israel help this is the man that teacheth all men every where against the people and the Law and this place and farther brought Greeks also into the Temple and hath pollutted this holy place Paraphrase 28. Crying out upon him as the man that had taught all men wheresover he preacht that the Jewes should be destroyed the Mosaicall Law be abolish't and the Temple where now he was purifying himself laid wast and had brought heathen men into the Temple which was utterly unlawfull to be done and was the profaning of it 29. For they had seen before with him in the city Trophimus an Ephesian whom they supposed that Paul had brought into the Temple Paraphrase 29. This last thing they spake confidently but not truly onely having seen Trophimus with him in the city of Jerusalem and knowing him to be a Gentile of Ephesus they believed that he had carried him into the Temple and from thence made this conclusion 30. And all the city was moved and the people ran together and they took Paul and drew him out of the Temple and forthwith the dores were shut Paraphrase 30. And all the people were exasperated upon this and having apprehended haled him out of the Temple and the dores of the Temple were presently shut after them 31. And as they went about to kill him tidings came to the chief captain of the band that all Jerusalem was in an uproare Paraphrase 31. And they fell a beating Paul and had like to have killed him had not the commander or Colonel that was appointed to guard the Temple and to quell all tumults there see note on Luk. 22. g. been told that there was an uproare 32. Who immediately took souldiers and centurions and ran down unto them and when they saw the chief captain and the souldiers they left beating of Paul Paraphrase 32. But he taking with him some bands of souldiers came hastily in upon them and when they saw the Colonel and his troops of souldiers they gave over their violence toward Paul 33. Then the chief captain came neer and took him and commanded him to be bound with two chains and demanded who he was and what he had done Paraphrase 33. guarded by two souldiers and chained to each of them see note on ch 28. c. 34. And some cried one thing some another among the multitude and when he could not know the certainty for the tumult he commanded him to be carried into the castle Paraphrase 34. the tower called Antonia Luk. 22. g. 35. And when he came upon the stairs so it was that he was born of the souldiers for the violence of the people Paraphrase 35. And as they were going up the stairs to the castle or tower the violence of the multitude of Jewes was so great that the souldiers were fain to carry Paul in their armes to secure him from them 36. For the multitude of the people followed after crying Away with him Paraphrase 36. Who came pursuing him and crying out to have him put to death 37. And as Paul was to be led into the castle he said unto the chief captain May I speak unto thee Who said Canst thou speak Greek Paraphrase 37. And when he was at the castle dore he spake to the Colonel in Greek and asked if he would be pleased to permit him to speak to him And the Colonel wondred that he spake Greek 38. Art not thou that note b Aegyptian which before these daies madest an uproare and leddest out into the wildernesse four thousand men that were murtherers Paraphrase 38. Thinking that he had been that Aegyptian false prophet that had raised a sedition in Judaea not long before and had gotten to him four thousand men into the wildernesse 39. But Paul said I am a man which am a Jew of Tarsus a city in Cilicia a citizen of no mean city and I beseech thee suffer me to speak unto the people Paraphrase 39. a free man of that city in Cilicia which hath the Roman privileges belonging to it
send thee Paraphrase 17. Making a speciall choice of thee out of all the Jews Gentiles and now giving thee commission to goe and preach the Gospel to them see c. 9. 15. 18. To open their eyes and to turn them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me Paraphrase 18. To shew them their duty to turn them from all their idolatrous sinfull to all gracious godly courses from being the slaves of the devil to be the servants of God thereby to have their sins forgiven and by believing in me to have an inheritance a future eternall blissfull portion among the saints of God 19. Whereupon O king Agrippa I was not disobedient unto the heavenly vision Paraphrase 19. Upon this vision so glorious and these words of Christ from heaven I could not but yield 20. But shewed first unto them of Damascus and Hierusalem and throughout all the coasts of Judaea and then to the Gentiles that they should repent and turn to God and doe works meet for repentance Paraphrase 20. But preached at Damascus first then at Jerusalem then through all Judaea and even among the Gentiles the doctrine of repentance and amendment and necessity of bringing forth all fruits of new life in an eminent manner which indeed is the summe of the Gospel of Christ 21. For these things the Jewes caught me in the Temple and went about to kill me Paraphrase 21. And for this it was that I had like to have been killed by the Jewes as I was in the Temple 22. Having therefore obtained help of God I continue untill this day witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come Paraphrase 22. But God rescued me and accordingly I goe on to doe this preaching nothing in effect but what is perfectly agreeable to the writings of Moses and the Prophets 23. That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the people and to the Gentiles Paraphrase 23. That Christ should be put to death and that by his rising again from death both the Jewes and Gentiles should be brought to believe on him 24. And as he thus spake for himself Festus said with a loud voice Paul thou art beside thy self much learning doth make thee mad Paraphrase 24. thou talkest distractedly sure thy learning and high opinion of it hath put thee out of thy wits 25. But he said I am not mad most noble Festus but speak forth the words of truth and soberness Paraphrase 25. what I say is perfectly true and hath nothing of excesse or transportation in it 26. For the King knoweth of these things before whom also I speak freely for I am perswaded that none of these things are hidden from him for this thing was not done in a corner Paraphrase 26. Agrippa I am confident knowes it to be so and therefore I feare not his censure see Joh. 7. a. for these things the life death and resurrection of Christ were things of very publick cognizance and cannot be unknown to him that was a Jew born 27. King Agrippa Believest thou the Prophets I know that thou believest Paraphrase 27. What sayest thou Agrippa are not the Jewish Prophecies fulfilled in Christ Thou canst not but discern and acknowledge it 28. Then Agrippa said unto Paul Almost thou perswadest me to be a Christian Paraphrase 28. Thou dost in some degree perswade me that the Christian faith is the true 29. And Paul said I would to God that not onely thou but also all that heare me this day were both almost and altogether such as I am except these bonds Paraphrase 29. I heartily wish and pray for thine own sake that not only in a low but in an eminent degree both thou and all that are here present were as farre Christians as I am onely I would not wish them imprisoned as I am 30. And when he had thus spoken the King rose up and the Governour and Bernice and they that sate with them Paraphrase 30. King Agrippa and Festus and Bernice rose up from the place of judicature c. 25. 29. 31. And when they were gone aside they talked between themselves saying This man hath done note a nothing worthy of death or of bonds Paraphrase 31. The accusations brought against this man are not such as by the Roman Law are punishable capitally or by imprisonment the Emperors having not yet in the beginning of Nero made any edict against Christianity 32. Then said Agrippa unto Festus This man might have been set at liberty if he had not appealed unto Caesar Annotations on Chap. XXVI V. 31. Nothing worthy of death or The truth of this speech of King Agrippa and his company that Paul had done nothing worthy of death or bands depends on the consideration of the time wherein it was spoken For the Roman Magistrates judging by the Roman Lawes that which was not against any Law of the Emperors was not cognoscible or punishable especially by death or imprisonment deprivation of life or liberty by them Thus when Paul is accused by the Jewes and brought before the Proconsul of Achaia Gallio c. 18. he tels them plainly that he will not be a Judge of such matters which the Roman Law then in Claudius's reigne had said nothing of For though c. 18. 2. an Edict had been by Claudius toward the end of his reigne set out against the Jewes to banish them out of Italy c. and by that the Christian Jewes as Jewes not as Christians fell under that inderdict and so did Priscilla and Aquila there and John the Apostle banished into Patmus in Claudiu's reigne saith Epiphanius haer ãâã ãâã ãâã ãâã ãâã yet as to the difference betwixt Jewes and Christians there referr'd to by Gallio in proportion to the accusation brought against him by the Jewes ãâã ãâã ãâã ãâã ãâã of a word as whether Jesus were the Messias or no ãâã ãâã ãâã ãâã ãâã of names as whether the name Christian or disciple c. were unlawfull as those discriminated them from incredulous Jewes ãâã ãâã ãâã ãâã ãâã concerning the law in force among the Jewes about conversing with the uncircumcised c. there was then no Law set out by the Emperors at Rome and therefore no rule for the Proconsul to go by in taking cognizance of them And thus it continued till Nero's rage against the Christians began for that he first dedicated persecution is Tertullian's expression and Primum Neronem in hanc sectam gladio ferociisse Nero was the first that made any capitall Law against them Now this appearance of Paul before Agrippa was in the second of Nero's reigne Anno Ch. 57. long before this rage of his brake out and accordingly Paul had made his appeal to Caesars
to avoid the persecutions which the Jewes raised against the Christians Gal. 6. 12. and on the other side thought it lawfull to offer sacrifice to Idols 1 Cor. 8. to comply with the heathens because as they said an idol was nothing and yet farther worshipped the images and pictures of Simon and Helena and so as Eusebius saith ãâã ãâã ãâã ãâã ãâã pretending to have turned Christians and so to have changed the idolatry and superstition that before they lived in for the pure and sober rules of life taught by Christ they fell neverthelesse back again to all that which they seemed to have forsaken ãâã ãâã ãâã ãâã ãâã falling down to the pictures and images of Simon and Helen worshipping them with incense and meat and drink-offerings ãâã ãâã ãâã ãâã ãâã but for their more secret and hidden actions they were such as would astonish any to heare them ãâã ãâã ãâã ãâã ãâã for the superlative impurity and abomination that was in them This I suppose will be a key of entrance into the designe and meaning of this Epistle wherein the Apostle willing to fortifie the Roman converts against the danger of these superseminations confutes these doctrines of the Gnosticks especially that of complying with the Jewes concerning the necessity of observing the Judaical Law and here first gives a character of them as they agree with the heathens in Idolatry and all kind of wickednesse unnaturall uncleanness v. 29. c. and by their living so contrary to the Law shew what little reason they have to pretend to the observing of it when indeed 't is the inward purity of the heart and actions and not the outward Circumcision of the flesh which the Law principally aimed at That these Gnosticks are the men here referr'd to may farther appear by comparing this place especially v. 27. with the discourse of the Gnosticks in S. Jude directly parallel to this see Note on Jude d. and so by their character here v. 29. the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã fornication and inordinate desires compared with many other places of the Epistles Gal. 5. 19. Eph. 5. 3. Col. 3. 5. and the pride c. v. 30. with 1 Tim. 6. 4. and the like in the other particulars V. 23. Glory The word ãâã ãâã ãâã ãâã ãâã glory here seems to referre to the notion or use of it Exod. 24. 16. where it is said of Gods presence and appearance there in the Mount Sinai ãâã ãâã ãâã ãâã ãâã the glory of the Lord abode upon the mount From whence it is that the word schechinah abiding is ordinarily used to signifie this or the like glorious appearance or presence of God and is directly parallel to ãâã ãâã ãâã ãâã ãâã glory here Now of God's appearance on Mount Sinai it is to be observed 1. that God did not there exhibite himself in any bodily shape onely glorious appearances there were ver 16. as it were a paved work of Sapphire stone c. and the sight of the glory of the Lord was like devouring fire ver 17. but saith Moses Deut. 4. 15. Ye saw no manner of similitude in the day that the Lord spake to you in Horeb. And this is there press'd by Moses to enforce Gods commandement that they should not corrupt themselves and make them a graven image the similitude of any figure the likeness of male or female the likeness of any beast of any winged fowle of any thing that creepeth on the ground of any fish c. Now of these followers and worshippers of Simon the Gnosticks it is sufficiently known first that they affirmed Simon to be the supreme God distinctly he that appeared in Sinai so saith Cyrill of Jerusalem Cat. ãâã ãâã ãâã ãâã ãâã speaking of Simon at Rome ãâã ãâã ãâã ãâã ãâã he presumed to say of himself that he was he that appeared on Mount Sinai as the Father Secondly that he had a statue erected to him at Rome inscribed To Simon the holy God and so also his whore Helena saith Eusebius see Note e. and both of them worshipp'd by them Nay moreover 3dly that the Gnosticks complied with the other heathen Idolaters partaking of their sacrifices and feasts and so were guilty of all kind of Idolatry Of these therefore the Apostle may be believed to speak here particularly and to lay to their charge 1st That they changed the glory of God that is the glorious appearance of his in Mount Sinai wherein yet there was no similitude seen into an image or similitude of a man viz. of Simon Magus a bodily shape of a meer mortal man whereas the immortal God that appeared in Sinai was never seen in any such shape 2 dly That in doing this they are guilty of that great sinne of Idolatry there forbidden upon this ground of their seeing no similitude in Sinai viz. of worshipping the imâge of a man and of flying and four-footed and creeping things which are here repeated as the very things that had been there interdicted And though it be true of the Gnosticks that by their joyning with the heathen Idolaters they were literally guilty of worshipping every one of these here named yet their worshipping of Simon and Helen alone is sufficient to own all the charge that is here laid on them The worshipping of one sort of the things forbidden the likenesse of the male and female being as direct a breach of the Commandment which forbad that and others also as the worshipping of all and each of them would be This is after set down more succinctly ver 25. They turned the truth of God into a lie that is either the true story Exod. 24. where no similitude was seen into this false story of Simon there appearing or else transformed that infinite invisible Deity into an image or idol and ãâã ãâã ãâã ãâã ãâã above and beside the Creator of heaven and earth worshipp'd also ãâã ãâã ãâã ãâã ãâã this creature vile sinfull creatures of his Simon and his whore This phrase of turning or transforming the glory c. seems to be borrowed from Psal 106. 20. They made a calf in Horeb and worshipped a graven image thus they turned their glory into the similitude of a calf that eateth hay c. As they there that saw no similitude in the mount yet made one presently viz. the similitude of a calf so these Gnosticks here making Simon to have appeared in Sinai as the Father make him an image and statue to worship him in it Of the word ãâã ãâã ãâã ãâã ãâã glory somewhat hath been said before Note on Mat. 3. k. and more will be added Rom. 9. b. V. 25. More then the Creator Of the use of ãâã ãâã ãâã ãâã ãâã for above one instance will suffice in the Epistle of Eleazar the High-priest to Ptolemey telling him by way of great acknowledgement and gratitude ãâã ãâã ãâã ãâã ãâã All things that are profitable to you though they be above nature we
we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What ãâã ãâã ãâã ãâã ãâã the law of sin here signifies is discernible by the phrase immediately foregoing ãâã ãâã ãâã ãâã ãâã c. the law of ãâã spirit of life by Jesus Christ which unquestionably signifies ãâ¦ã then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact ãâã ãâã ãâã ãâã ãâã The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel ãâã ãâã ãâã ãâã ãâã say they hath mortified This those two antients presse in opposition to some ãâã ãâã ãâã ãâã ãâã evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. ãâã ãâã ãâã ãâã ãâã that which hath power to take away sin and Theophyl p. 66. ãâã ãâã ãâã ãâã ãâã an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact ãâã ãâã ãâã ãâã ãâã to the power and tyranny of it V. 3. The flesh ãâã ãâã ãâã ãâã ãâã the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the ãâã ãâã ãâã ãâã ãâã notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the ãâã ãâã ãâã ãâã ãâã minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but ãâã ãâã ãâã ãâã ãâã through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word ãâã ãâã ãâã ãâã ãâã is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from ãâã ãâã ãâã ãâã ãâã meet or right as ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã an ordinance or decree are from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã being pleased or thinking good It is answerable to the Hebrew ãâã ãâã ãâã ãâã ãâã Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.
officer and to trust himself in God's protection and count that Princes doe not use to punish men for doing well but for doing ill for seditions conspiracies c. and therefore if thou wouldst make a prudent provision for thy self if thou dost desire to be secure from being punished by the magistrate doe not offend against his lawes and thou shalt in all probability receive nothing but reward for it from him 4. For he is the minister of God to thee for good but if thou doe that which is evill be afraid for he beareth not the sword in vain for he is the minister of God a revenger to execute wrath on him that doth evill Paraphrase 4. For that is as considerable a part of the magistrate's office to which he is designed by God and for which thou art to count thy self happy in him to assist and not resist him that God hath set him over thee to secure and defend thee and help thee to a peaceable possession of all God's other benefits which are all worth nothing to thee if thou maist not enjoy them peaceably And that is a reasonable consideration to move thee to adventure the hazard of being injured by magistrates and not to cast off their yoke on every remoter fear of it but to take the possible dangers and certain benefits together and from thence to conclude that 't is for the subjects good that Princes are sâ over them And generally 't is our own fault if there be any thing formidable in them In that case indeed the Magistrate hath a sword put in his hands by God and 't is his office to be God's executioner of punishment on malefactors and he is obliged to doe so by conscience toward God whose officer and commissioner he is 5. Wherefore ye must needs be subject not onely for wrath but also for conscience sake Paraphrase 5. And consequently our obedience is due to him not onely for fear of punishment from the magistrate for 't is possible a cunning oâ a prosperous offender or rebell may avoid that but in obedience to the constitution of God whose officer he is and to the command of honouring and paying subjection c. to him 6. For for this cause pay you tribute also for they are God's ministers attending continually upon this very thing Paraphrase 6. For this is the distinct reason why tributes and customes are paid to Kings viz. because they are commissioners sent from God who having full power over all we have as the free donor of all may assign his commissioners what proportion he please and that a liberall one as he did the double portion to the elder brother and this but very reasonable seeing in the discharge of their office they spend themselves with an unwearied patience and constancy attending on it as the hardest and heaviest task that any man in a kingdom undergoes and is therefore in proportion the most richly to be rewarded of any 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Paraphrase 7. This therefore layes all obligation on you to render to Princes as a debt due from subjects all extraordinary or ordinary payments as also that reverence and honour which by the Law of God belongs to them as well as obedience and diligent subjection v. 1. 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the Law Paraphrase 8. For ye Christians must not think that your Christian liberty will free or disoblige you from the discharge of any debt or duty to any man inferior or superior that is either of justice to ordinary men or subjection to those whom God hath set over you One debt onely ye must owe all and yet pay that too as oft as occasions are presented that of charity which must be so pai'd that it be alwayes owing and if this be discharged as Christ requires not onely to friends but to all even those that have behaved themselves as enemies to us the persecuting heathen Emperors c. this is that perfection of the Law which Christ requires Mat. 9. 48. 9. For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witnesse Thou shalt not covet and if there be any other commandement it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self Paraphrase 9. For all the six commandements of the second table the five here named and the sixth that hath all this while been insisted on that of Honour thy parents Kings c. v. 1. all these I say are but parts of that great duty of charity or loving thy neighbour c. so strictly now commanded by Christ and so farre from being now evacuated or abrogated that it is rather heightened in each branch and improved by the Gospell and consequently every of those six and particularly that of duty to Kings is still required under Christianity let the Gnosticks advocates and patrons of liberty or rather licentiousnesse under that pretencââeach what they please to the contrary 10. Love worketh no ill to his neighbour therefore love is the fulfilling of the Law Paraphrase 10. That charity that is required of us Christians is so farre from depriving any other of his right that it gives rules of all abundance of mercy and goodnesse to all for in that consists that perfection of the Law which Christ requires Mat. 5. see note on Mat. 12. e. 11. And that knowing the time that now it is high time to awake out of cep for now is our note c salvation neerer then when we believed Paraphrase 11. And that exhortation to keep close to all Christ's precepts to discharge to all men that duty which Christ requires by prescribing us charity v. 18. is now the rather to be press'd because of the particularity of time which should make us watchfull to the performance of all duties the time of our deliverance or escaping by Christ promised and by us so long expected see note on Mat. 10. 9. and 24. 13. 1 Pet. 1. 5. and 2 Pet. 1. 3. being now âigher at hand which may encourage us to be diligent and persevere to the end then it was when we first received the faith 12. The night is far spent note d the day is at hand let us therefore cast off the works of darknesse and let us put on the armour of light Paraphrase 12. The present dark state of persecution of the pure Christians by the unbelieving Jews and the Gnosticks among you is now well over and the more joyfull lightsome state of quiet and calm is now as the day approaching see 2 Pet. 1. 19. 1. Joh. 2. 8. which is a mighty obligation to us to perform the deeds or the day all actions of Christian purity casting off the doctrines and practices of the Gnosticks and
he stands or falls that is he by his not thy sentence or judgment is either cleared judged to have done nothing amisse or condemn'd But he certainly shall be cleared for God is able to clear him if he please and he certainly will having by receiving him into his family given him this liberty 5. One man note b esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own mind Paraphrase 5. The Judaizing Christian observeth some special daies appointed by Moses his Law the sabbath or other Jewish festivals but the other which is no Judaizer but knowes his own liberty makes not that difference of daies that Moses requires and in such things every man must act by his own not by another man's judgment or conscience see note on Lu. 1. a. what he is verily perswaded he ought to doe and therefore unity and charity ought not to be broken by you for such things 6. He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks 7. For none of us liveth to himself and no man dieth to himself Paraphrase 6 7. He that makes a difference betwixt daies thinks it is God's will he should doe so and he that doth not make that difference thinks it God's pleasure now under Christ that he should not make any difference He that makes no difference of meats thinks it acceptable to God that he should do so and in testimony that he thinks so constantly blesseth God when he eats for giving him that food to the eating of which he conceives God hath also given him liberty and the Jewish Christian thinks it obligation of conscience to abstain and for that command of restraint and for the grace of doing such an act of self-deniall he giveth God thanks also And this sure is well done on both sides for no man of us is to doe what he himself likes best but what he thinks is most acceptable to God 8. For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords Paraphrase 8. For our life and death are very unconsiderable but as by them we may serve God and therefore much more all other things 9. For to this end Christ both died and rose and revived that he might be Lord both of the dead and living Paraphrase 9. And all the fruit of Christs death and suffering and resurrection which accrues to him is onely this that he may have power and dominion over us all to command or give what liberty he pleaseth 10. But why dost thou judge thy brother or why dost thou set at nought thy brother we shall all stand before the judgement-seat of Christ Paraphrase 10. But why dost thou that observest the Law condemn thy fellow Christian or exclude him from thy communion because he uses his Christian liberty c. or thou that usest thy liberty why dost thou think it a piece of senslesse stupidity in the Jew to abstain and thereupon despise v. 3. and vilifie him which is also a kind of judging him whereas indeed neither of you is to be the judge of the other but Christ of you both see note a. on Jam. 3. being by his Father sent and commissionated to that office 11. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God 12. So then every one of us shall give account of himself to God Paraphrase 11 12. According to that of the Prophet Isa 45. 23. I have sworn by my self that unto me every knee shall bow which being a Prediction of somewhat then future was to have a completion in Christ incarnate see Phil. 2. 9 10 11. who is now constituted the one supreme judge of all to whose judicature every one must submit and give account for his own actions and consequently 't is most unreasonable that any man but he to whom Christ this supreme judge hath delegated and committed that power the Apostles and Governours of the Church endowed with the power of the Keyes and Censures should thus censure and reject others from their communion 13. Let us not therefore judge one another any more but judge this rather that no man put a stumbling-block or an occasion to fall in his brothers way Paraphrase 13. And therefore let this fault be mended by you doe not any longer censure and separate from one another's communion for such things as these onely be carefull that you do not scandalize any Christian brother that is put in his way a stumbling-block to hinder his coming to Christianity or a gall-trap in his progress to wound him and make him go back as the Judaizer is in danger to do when he sees those libertie used among Christians which he deems utterly unlawfull 14. I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing unclean to him it is unclean Paraphrase 14. I am confident and make no question but that Christ hath so removed that yoke of the Mosaical law that to a Christian Jew no kind of meat is unlawfull to be eaten but yet for all that it is unlawfull to him that esteems it to be still prohibited the perswasion of its being forbidden him is as long as he is so perswaded sufficient to make it to him unlawfull to use that liberty which otherwise were lawfull 15. But if thy brother be note c grieved with thy meat now walkest thou not charitably destroy not him with thy meat for whom Christ died Paraphrase 15. But if for a matter of this nature his not daring to eat what thou eatest thou despise and cast off thy fellow Christian that knowes not his liberty and by so doing discourage or aliene him from going on in Christianity v. 13. sure this is contrary to the rule of Christian charity of drawing all to piety and driving none away Mat 18. 6. and it will be a great fault in thee for so light a thing as meat is to drive from Christianity and consequently to destroy him for the saving of whom Christ was content to lay down his life see v. 20. 16. Let not your good be evil spoken of Paraphrase 16. Ye may use your Christian liberty but shall not doe well so to use it as that it may tend to others hurt for that will be the defaming of that which is in it self indifferent or innocent 17. For the kingdome of God is not meat and drink but righteousnesse and peace and note d joy in the holy Ghost Paraphrase 17. For Christianity consists not in such external matters eating or not eating such of such meats
Ephesus which we find in many copies of the subscription of the Epistle we have reason to believe that his remove was not so suddain but that this Epistle was written first and sent from thence And accordingly we may interpret his words ch 16. 8. which contain a second circumstance that he will tarry at Ephesus till Pentecost that is till the time of his going up to Jerusalem which he had determined to doe that year at Pentecost For that after this he should come again to Ephesus or to any other part of Asia and write from thence as by the salutations of the Asiaticks 't is apparent he did ch 16. 18. before his going to Jerusalem is not reconcileable with the passages in the Acts set down ch 20. where in his journey from Ephesus v. 1. we find him at Easter at Philippi and after that at Troas and though he passe through Asia yet his hast was so great to reach Jerusalem before Pentecost that he could not put in at Ephesus v. 16. but was fain to transact that businesse at Miletus that would have call'd him to Ephesus ver 17. If this be thus rightly concluded for the place of writing this Epistle then the time will be concluded also at the end of his three years stay in Asia Act. 20. 31. that is An. Chr. 54. Before which time through the Gnosticks and Judaizers great schismes and divisions had broken out at Corinth and in other cities of that Province and many other soul corruptions had crept in by false heretical teachers and even the denying of the resurrection by some of the Christians there which caused the writing of this Epistle And upon the same occasions and subjects was Clement's Epistle some years after written unto them which as it uses all arguments to reproach the unreasonableness of their schisme and commotion against their present Governours so it insists at large on the proving the Resurrection CHAP. I. 1. PAul called to be an Apostle of Jesus Christ through the will of God and Softhenes our brother Paraphrase 1. See Rom. 1. 1. and note on Mat. 20. c. 2. Unto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be saints with all that in every place note a call upon the name of Jesus Christ our Lord both theirs and ours Paraphrase 2. To the Church of God at Corinth to those that through the faith of Christ have been sanctified to the speciall saints Rom. 1. 7. that are in that city together with all other Christians in every place within the regions of Achaia both Jewes and Gentiles 3. Grace be to you and peace from God our father and from the Lord Jesus Christ 4. I thank my God alwaies on your behalf for the grace of God which is given you by Jesus Christ Paraphrase 4. for the great mercy afforded you in the preaching the Gospel to you and all the graces so visible among you consequent to that 5. That in every thing ye are inriched by him in all note b utterance and in all note c knowledge 6. Even as the testimony of Christ was note d confirmed in you 7. So that ye come behind in no gift waiting for the coming of our Lord Jesus Christ Paraphrase 5 6 7. For in all things belonging to Christ ye have been very plentifully furnish'd either in all ability of instructing others and in understanding of mysteries or else in having the Gospel first preached and then farther explained to you the one at the first planting of the faith among you by me the other by the watering of Apollos so that now there is no need of any addition to be made but onely that you persevere in what you have expecting this coming of Christ to the deliverance of the faithfull and remarkable destruction of all other his enemies and crucifiers 8. Who shall also confirm you unto the end that ye may be blamelesse in the day of our Lord Jesus Christ Paraphrase 8. Which Christ will I doubt not give you grace to hold out till this time comes and to be found sincere Christians at that time when all others shall be destroyed 9. God is faithfull by whom we were called unto the fellowship of his son Jesus Christ our Lord. Paraphrase 9. For of this be confident that God will make good his promise and having called you to the knowledge of the Gospel and participation of the graces reach'd out to you therein will never faile you in any thing else that is needfull for you if you doe not faile your selves 10. Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no division among you but that ye be perfectly joyned together in the same mind and in the same judgment Paraphrase 10. That therefore which I first exhort you to and that with all earnestnesse possible as the prime addition to those gifts and graces that are among you is this that ye all teach the same doctrine and nourish charity and unity that there be no divisions in your Churches but that ye be compacted and united as members of the same body in the same belief and affections 11. For it hath been declared unto me of you my brethren by them which are of the house of Chloe that there are contentions among you Paraphrase 11. This exhortation I suppose ye have need of having had information by those of Chloe's family see ch 16. 17. that there are schismes among you 12. Now this I say that every one of you saith I am of Paul and I of Apollos and I of Cephas and I of Christ Paraphrase 12. My meaning is that some pretend their doctrine was taught them peculiarly by Paul and differs from what others teach others that they have theirs from Apollos or from Peter or from Christ himself 13. Is Christ divided was Paul crucified for you or were ye baptized in the name of Paul Paraphrase 13. Now ye must know that the doctrine of Christ must not differ from it self and therefore if Paul preach any thing contrary to what Christ taught Paul must not be heeded in comparison with Christ the foundation of your faith being not Paul but Christ 14. I thank God that I baptized none of you but Crispus and Gaius 15. Lest any should say that I had baptized in mine own name 16. And I baptized also the houshold of Stephanas besides I know not whether I baptized any other Paraphrase 14 15 16. For my part I am so farre from pretending any such matter from having baptized you into the faith of Paul that I never did baptize above two of you Crispus and Gaius and the houshold of Stephanas as I remember 17. For Christ sent me not to baptize but to preach the Gospel not with wisdome of words lest the crosse of Christ should be
he shall receive a reward Paraphrase 12 13 14. That which is regularly to be built thereon is constant confession of Christ in despight of afflictions which like gold and silver c. is but refined and purified but not consumed in the fire But for any doctrine of worldly wisdome ver 18. see note a. of prudential compliances with the persecutors Jewes or Gentiles if any such earthy material be brought in in stead of it it shall be brought suddenly to the triall for that judgment of Christ which shall shortly passe upon them for the destroying all corrupt believers on one side and delivering and owning all true believers see Rom. 13. d. and Heb. 10. a. on the other shall deale with them as fire doth with that which is put in it to be tried preserving and refining what is true and good metall and making it more illustrious but burning up all that is combustible burn up and consume all this worldly wisdome and burnish the constancy of others like gold in the fire see Rev. 3. 18. and preserve such whilst all others are involved in their own subtilties v. 19. And so all that adhere sincerely to Christ they shall be sure not to misse their reward preservation here in this world besides that other that expects them eternally 15. If any man's work shall be burnt note a he shall suffer losse but he himself shall be note b saved yet so as by fire Paraphrase 15. But if it prove combustible matter if the doctrine or practice shall upon examination prove false and unchristian and so will not bear that triall such are the Gnosticks doctrines of denying Christ when persecuted it shall then be so farre from helping him to any advantage as the Gnostick complier hopes it will that it shall bring the greatest danger upon him and if upon timely repentance or by his not having actually denied Christ for all his superstructing of some erroneous doctrines he be more mercifully dealt with by Christ and freed from having his portion with unbelievers yet it shall goe hard with him as with one that is involved in a common fire and hardly escapes out of it 16. Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you Paraphrase 16. By this that I say you cannot but discern what care you are obliged to take to beware of these false seducing teachers that creep in among you You are a Church of God's plantation built as the Temple among the Jews God's direction given for every part of it ye have had the Spirit of God to teach you all true doctrine and pure practices by your Apostolical plantation and so to dwell and continue among you and oblige you to all purity 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which temple ye are Paraphrase 17. And therefore if any false teacher shall bring in any unclean heretical doctrine into such a Church of God's planting a place of God's residence and so pollute or defile God's dwelling-place as when Nadab and Abihu offered strange fire on God's altar then as they were devoured by fire from heaven so he must expect severe punishment For all ye that are Christians make up this one temple of God's and that being a consecrated society must not be profaned or polluted with such impure doctrines as the Gnosticks every where infuse 18. Let no man deceive himself if any man among you seemeth to be wise in this world let him become a fool that he may be wise Paraphrase 18. And for that other conceit of theirs by which they get so many proselytes that of the lawfulnesse of denying Christ in time of persecution by which they promise themselves security from all the present evils let no man cheat himself with this perswasion any man that thus thinks to be more provident then other men and by this means to secure himself let him know that this will not thrive with him he will find himself deceived at last see v. 15. and Rev. 3. 18. there is no such prudent way for him to secure himself as to lay aside this worldly wisdome and constantly and cheerfully to adhere to Christ when in the eye of the world it seems most foolish to doe so 19. For the wisdome of this world is foolishnesse with God for it is written He taketh the wise in their own craftinesse Paraphrase 19. For God is wont to take off and preserve the plain simple person that avowedly adheres to him and to outwit the subtile designer and it will soon befall those pretenders according to that of Job 5. 13. they that think to be wiser then other men are by so much verier fools then others and so are discerned to be 20. And again The Lord knoweth the thoughts of the wise that they are vaine Paraphrase 20. And to the same purpose is that of Psal 94. 11. that all the subtile contrivances of crafty worldly-minded men prove vain and improsperous 21. Therefore let no man glory in men for all things are yours Paraphrase 21. Let no man therefore factiously or schismatically divide from the unity of the Church following such or such a master or instructer and so quarelling or contending with others v. 4. For all the gifts that are in the Church were given for your use and whatsoever any man can boast of it is not peculiar to him but belongs as well to every other person in the Church 22. Wherefore Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours Paraphrase 22. He that planted the faith among you and he that baptized you and he that superstructed upon this foundation are all subservient to your uses and not to be masters of your faith much lesse any of them to be set up against the other to make divisions and rents among you and so is likewise all humane wisdome or knowledge of naturall things so is God's mercy to us in keeping us alive securing some of us from the malice of our enemies and delivering up others of us to death for the testimony of Jesus Christ the condition now instantly approaching pressures for the name of Christ or that which is not quite so neer the yet future coming of Christ called the day v. 13. for the destroying of the false and rewarding the constant Christians all these are by God designed in common to you all as instrumental for your good 23. And ye are Christs and Christ is Gods Paraphrase 23. And the conclusion from hence is this that you give not up your faith to any but to Christ that you resolve firmly to obey him and adhere to him uniformly as he resigned himself up to the will of God to doe and to suffer whatsoever he appointed him in the great office of being our mediator and redeemer Annotations on Chap.
III. V. 15. He shall suffer losse Of the word ãâã ãâã ãâã ãâã ãâã here it may first be enquired whether it belong to the man or to his work both immediatly precedent ãâã ãâã ãâã ãâã ãâã if any mans work That which inclines it to signifie the work is the ãâã ãâã ãâã ãâã ãâã that followes but himself shall be saved which seems to oppose himself to his work that the one shall be lost but the other saved But this is well enough avoided by setting the opposition betwixt the saving of him and the burning of his work precedent to the ãâã ãâã ãâã ãâã ãâã and then the consideration of that as it answers the former probability so it inclines more strongly to render it the other way that the man not the work ãâã ãâã ãâã ãâã ãâã shall be mulcted For that this word signifies not to be lost but to suffer losse hath been said Note on Mat. 16. m. Which cannot be here said of the work of which it had before been said it shall be burnt For what is so doth not suffer a mâlct or fine or losse which according to all lawes must be salvo contenemento without utter ruine but is lost and utterly destroyed It remains then that it be spoken of the man whether false reacher or any follower of such that takes up any such false doctrine from him and so upon the doctrine of Christ professing still or not denying of Christ ãâã ãâã ãâã ãâã ãâã superstructs some false doctrines and erroneous practices And of him it is here said that he shall suffer losse so as the metall that goes into the fire with drosâe or embasement mix'd with it is separated from all that mixture and comes out a great deal lesse then it went in loseth all that drosse in that triall of fire Now how this is to be particularly understood of this superstructure of hay or stubble here must be collected from the consideration of the day which is here mention'd ver 13. that it shall declare or reveal That the word Day in all languages signifies judgment and that the day Emphatically or the day of Christ the day of the Lord signified an approaching season of judgment then expected on unbelievers and misbelievers Jewes and Gnosticks all the world over in the Christian plantations see Rom. 13. Note d. and Heb. 10. Note a. And that this is the day or Judgment that is here referred to may appear 1st by the exclusion of all other daies The only two senses that can come in competition are either 1. that it signifie the finall day of judgment or 2. the audience and judicature and sentence of the Apostle when he comes to examine this doctrine For the first that cannot be understood here because the office of the day here is ãâã ãâã ãâã ãâã ãâã to make manifest and ãâã ãâã ãâã ãâã ãâã to reveale v. 13. And therefore supposing there were such a day of conflagration which they that maintain look on as a purging fire to burn up all the ill works of the Christian and fit him for heaven yet the circumstances of the text here doe not belong to that but to another quality of the fire the trying revealing and discriminating one from another as appears by all the phrases here used Every mans work shall be made manifest the day shall declare it shall be revealed by the fire the fire shall try what kind of work every mans is and if any mans work remain that is abides the triall he shall be rewarded As for that of the Apostles coming to judge and censure it is not probably here meant because these hereticks and their followers did not acknowledge the Apostles power but resisted and rejected them as appears in divers other places and oft layes a necessity on the Apostles to vindicate their authority And 2 dly there is no reason to conceive that the Apostle should call his own sentence by the name of the Fire or speak of giving men rewards v. 14. which are to be expected from God But then 2 dly that it be applied to this of the punishment of God now approaching the Gnosticks will appear not only by the mention of the wood hay stubble built on the foundation which evidently denotes hereticall superstructures and it is known that these were the great hereticks of those times and such as will be sure to perish when fire comes but also by the consequents here to the end of the Chapter which make up the known character of the Gnostickâ For that consisted specially of two thing 1. their doctrines of Uncleanness 2 dly their arts of worldly wisdome to secure themselves from persecutions by complying with the persecutors And both these are here noted that of Uncleanness v. 16 17. by the defiling the Temple of God that is themselves who as Christians are obliged to be holy but by the Gnostick infusions were in danger of all pollutions and those that were immers'd in them the Apostle fortells that they shall be destroyed by this day him shall God destroy v. 17. And so that of worldly wisdome v. 18. If any man among you seemeth to be wise in this world that is prudent for the saving or securing himself from persecutions and dangers here And of this the Apostle gives warning that this wisdome is the greatest folly and that the contrary thereto is the onely wisdome even for this life the constant adhering to Christ the surest means to deliver him from the dangers which here he fears whereas these wise and prudentlal worldlings are likely to be taken in their own craft v. 19. by their arts of securing to destroy themselves and so will appear vain and ridiculous in all their wise contrivances ver 20. according to that of Christ Mat. 16. 25. he that will save his life shall lose it And therefore the form of advise here used is Let no man deceive himself This practice of the Gnosticks in order to the securing themselves was a great mistake the way to bring all destruction upon them when the day of the Lord the vengeance of Christ upon the crucifyers and persecutors of Christians should come suddenly upon them and sweep away the Gnosticks among them And so the whole passage belonging clearly to these the full importance of the ãâã ãâã ãâã ãâã ãâã will be that they which being not so high in that heresie as to deny the foundation the faith of Christ which many did and are elswhere call'd Apostates and Antichrists and they that denied Christ to be come in the flesh and yet had received some of these Gnostick infusions that particularly of worldly prudence and compliance with the Jewes should contrary to their expectation of gaining by this means suffer losse be in great hazard to be destroyed among them and if they escaped it should be very narrowly the constant faithfull Orthodox Christian being the only one that should be perfectly safe when that
proposes the combate and proclaims the conqueror and conquered Such are the Apostles under Christ at once ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã heralds and crowners saith Isidore pronouncing proclaiming citing admonishing binding loosing pronouncing some conquerors and ãâã ãâã ãâã ãâã ãâã rejecting others are unworthy Ib. A Cast away What ãâã ãâã ãâã ãâã ãâã signifies hath been said in Note on Rom. 1. h. to miscarry and lose the reward that he is contending for Thus in good Authors ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are all one and are opposed to ãâã ãâã ãâã ãâã ãâã being crowned or rewarded And so that will be the importance of this close of the Apostle that he denies himself many things which he might enjoy as combatants are wont to doe puts himself to many hardships also that whilst he is an Apostle to others directing them to that course that will bring them to their crown to wit that of self-denial and the cross by which Christ our captain attained it before us he may not himself miscarry or be found unworthy to receive it CHAP. X. 1. MOreover brethren I would not that ye should be ignorant how that all our fathers were note a under the cloud and all passed through the sea Paraphrase 1. Now my brethren for those of you that count your selves so acceptable to God such eminent and as you think spiritual persons that have attained to an high pitch of excellence and perfection and so call your selves Gnosticks see ch 3. 1. I desire that you should remember that the antient Israelites had many high dignations from God many miraculous works afforded toward them and yet were not all very acceptable in Gods eyes and so it may well be with you also As for example not onely Caleb and Joshua that came to Canaan but even all the rest of the Jewes all which perished in the wildernesse beside them two had the favour of the cloud to overshadow them as you Gnosticks say you have whatsoever you doe and so also passed through the Red sea and were miraculously preserved by God and yet after perished in the wildernesse 2. And were all baptized unto Moses in the cloud and in the sea Paraphrase 2. And that cloud and that passage through the Red sea which were used as means to confirm the ministery of Moses to assure them that he was sent to them by God and so were a kind of baptizing them into the belief of the doctrine of Moses and were a type of our baptisme were allowed to them all 3. And did all eat the same spiritual meat Paraphrase 3. So the Manna also that came down from heaven and in that was a type of Christ and which was indued by God with a speciall excellency such various relishes to agree with every ones tast noting the various gifts of the Spirit among us Christians was rained down among them all and gathered by all and so all as it were partakers of spirituality fed from heaven miraculously 4. And did all drink the same spiritual drink for they drank of note b that spiritual rock that followed them and that rock was Christ Paraphrase 4. And they all those that perish'd as well as others drank the water which came out of Horeb which flowed miraculously copiously as the Jewes now affirm followed them for their use a great while that rock signified Christ so that in effect all the wicked which perished as well as others had mystically tasted of Christ and so were partakers of this spiritualnesse as well as others 5. But with many of them God was not well pleased for they were overthrown in the wildernesse Paraphrase 5. And though they had so many degrees of miracles afforded them by God so many degrees of spiritualnesse yet were they not finally in the favour of God but were destroyed and their carcasses scattered in the wildernesse all of them except onely two after all this 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted Paraphrase 6. And these passages of story are very observable and exemplary to us that you that count your selves spiritual and pretend to such high perfections and privileges should keep your selves pure from base sensual lustings lest you perish after their examples 7. Neither be ye idolaters as were some of them as it is written The people sate down to eat and drink and rose up note c to play Paraphrase 7. And that you should not fall into the snares of idolaters some of you going still to the idol-sacrifices as ye were wont to doe before your conversion to the faith see ch 8. 7. others as the Gnosticks being present at those feasts out of a confidence that they knowing the idol to be nothing are not polluted by going thither ch 8. 10. and imitating the idol-worshippers in their filthy unnatural bestial sinnes for so the Gnosticks did and so follow the example of those Israelites of whom 't is said that from their idolatrous feasts they fell into filthy bestial sinnes the rites of those heathen festivities 8. Neither let us commit fornication as some of them committed and fell in one day three and twenty thousand Paraphrase 8. Neither let us Christians fall into those sins of fornication and other villany as the Israelites did at Shittim Num. 25. 1. after their idol-feasts v. 2 3. and were destroyed 23000 of them A judgment that might deserve to be considered by the Gnosticks of this age in the Church of Corinth 9. Neither let us tempt Christ as some of them also tempted and were destroyed of serpents Paraphrase 9. Nor let us loath and be weary of the Gospel as the Israelites did Manna Num. 21. 5. and for it were destroyed by serpents v. 6. and yet so doe many of you by the Gnosticks infusions among you which are quite weary of that heavenly Christian temper of purity and chastity and sufferings which Christ commended to his disciples Mat. 5. you must have security from persecutions and withall the flesh-pots of Aegypt the carnal heathen sins which were allowed in their worships And for these two causes it is that you goe to their idol-feasts to avoid persecution and to gratifie your lusts 10. Neither murmure ye as some of them also murmured and were destroyed of the note d destroyer Paraphrase 10. Nor be you guilty of that sinne of murmuring at Gods dispensations under the Gospel the nature of those precepts which there he hath given us as if the heaven promised were a good heaven but the way thither the duties to be performed rough and unpassable unlesse you may have our carnal joyes afforded you For this were just after the manner of the Israelites who brought up an evil report upon the land of Canaan Num. 13. 32. and from thence fell a murmuring c. 14. 2. and were swept away by the destroying Angel
tenure Annotations on Chap. III. V. 1. Bewitched you These two words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã foolish and bewitched being applyed by the Apostle to these Galatians referre to the prevailing of the Gnosticks infusions upon them the sorceries used by the Leaders of that Sect and the follies of those that were seduced by them or if the time would agree 't is not improbable that the former of these ãâã ãâã ãâã ãâã ãâã should refer to some beginnings of the heresie of the Ebionites the spreading of which not long after this in Trajans time is set down by Eusebius at large l. 3. c. ãâã ãâã ãâã ãâã ãâã but so as it is uncertain whether the originall of it were not more antient as early as might be taken notice of by this Apostle Of them it is Eusebius's observation that their name was given them from the Hebrew ãâã ãâã ãâã ãâã ãâã poor ãâã ãâã ãâã ãâã ãâã because of the poverty of their understandings the men being very silly men and their heresie accordingly a senselesse one They did ãâã ãâã ãâã ãâã ãâã saith he entertain very mean and poor thoughts and opinions of Christ and that he was ãâã ãâã ãâã ãâã ãâã a meer and common man ãâã ãâã ãâã ãâã ãâã by proficiency in vertue justified but yet not more then a man and moreover ãâã ãâã ãâã ãâã ãâã c. that Christians haed need of legal observations and not onely of Faith and Christian life to salvation In reference to which their doctrine and perhaps by this time known title it is not strange that when the Apostle looks upon any seeds of this heresy among the Galatians he should to awake and reproach them out of it in an unaccustomed style of some contumely call them ãâã ãâã ãâã ãâã ãâã foolish Galatians It being such a scandalous piece of folly in them to leave the Apostles to follow such silly teachers as these To this agrees the style which he gives these legal observances calling them ãâã ãâã ãâã ãâã ãâã c. 4. 9. weak and poor elements in relation as it seems probable to that name of Ebion signifying poor And because Simon Magus and after him Menander had used Magick and sorcery done some feigned miracles to gain them followers and disciples as appears by Eusebius l. 3. c. ãâã ãâã ãâã ãâã ãâã and therefore among the sinnes of the flesh which the Gnosticks a great spawn of them had brought into the Church he puts ãâã ãâã ãâã ãâã ãâã in the second place see Note on c. 5. 20. but these poor fools did not pretend to any such as Eusebius there saith therefore it may well be if the times will permit that he here addes ãâã ãâã ãâã ãâã ãâã who hath bewitch'd you not to obey the truth intimating that they have not had any such excuse for their being seduced the fathers of this heresie which now he is about to speak of being no such witches having not so much subtlety or cunning and consequently not able to seduce any but meer sots and fools Now among the doctrines of these Ebionites we find in Eusebius in the places forecited beside that so much to the diminution of Christ that they taught the observation of the Jewish Law ãâã ãâã ãâã ãâã ãâã that they were altogether bound to retain the legal service or Judaical religion and that the faith in Christ and living according to it would not prove sufficient to save them And speaking of a second brood of them differing from the first in the point of the conception of Christ yet saith he they agree'd with them in this ãâã ãâã ãâã ãâã ãâã that they were obliged to observe the bodily legal religion as the former did and thereupon saith he they rejected the Epistles of Saint Paul ãâã ãâã ãâã ãâã ãâã calling him an apostate from the Law and using the Gospell which is called the Gospell according to the Hebrews and no other observing the Sabbath ãâã ãâã ãâã ãâã ãâã and all their other observances and on the Lords dayes joyning with the Christians in commemorating the resurrection of Christ and doing ãâã ãâã ãâã ãâã ãâã like to us Christians Agreeably to this we here find these so many things which possibly referre to them or some seeds of them First the vindicating of the doctrine of Christ crucified v. 1. which in other places containes the whole ground of our Christians profession and particularly that of the abolition of the Mosaical rites see c. 2. 20. and Eph. 2. 14. by the clear undeniable evidences of it set forth and testified among them before these silly teachers came among them so that 't is a prodigie to see them seduced by such men against such conviction and evidence to the contrary Secondly the phrase ãâã ãâã ãâã ãâã ãâã in the flesh v. 3. to denote their ãâã ãâã ãâã ãâã ãâã bodily religion circumcision c. asserted by them Thirdly the whole discourse following concerning the necessity of the Mosaical Law and the ãâã ãâã ãâã ãâã ãâã are ye so foolish again v. 3. to introduce it Mean while it must be remembred that at that time the heresie of the Gnosticks being the great pest of the Church into which all other lesser sects like diseases were converted the common sewer or sink into which they were poured this of the Ebionites if it were now sprung was in conjunction with that of the Gnosticks also and not separated from it Ib. Crucified among you That it should be here said to the Galatians that Christ Jesus was ãâã ãâã ãâã ãâã ãâã crucified among them is not well to be imagined neither is there any reason to understand the words so which are otherwise interpretable either by removing the comma after ãâã ãâã ãâã ãâã ãâã or by setting it after ãâã ãâã ãâã ãâã ãâã thus To whom Jesus Christ having been crucified hath been set forth among you before your eyes that is with evidence and conviction Another way of construction might also be pitch'd on by joyning ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã as 1 Pet. 2. 24 ãâã ãâã ãâã ãâã ãâã by whose stripes of him that is by whose stripes among whom that is you But that which removes all difficulty is that the Kings MS. leaves out ãâã ãâã ãâã ãâã ãâã among you and then the sense will be obvious and the construction clear ãâã ãâã ãâã ãâã ãâã on to whom before your eyes that is evidently Christ Jesus hath been set forth or exposed to publick view so ãâã ãâã ãâã ãâã ãâã signifies see Note on Jude a. ãâã ãâã ãâã ãâã ãâã having been crucified that is made known and evidenced in his suffering whereby he took away the partition betwixt Jew and ãâã abolished the ceremonies of the Mosaical Law and so also in the power of his resurrection the consequent of these sufferings of his V. 8. In thee shall all nations be blessed The likeliest way of interpreting
Christian much lesse when it is to the injuring of our fellow-Christians 26. Be angry and sin not note h let not the sun go down upon your wrath Paraphrase 26. Another sin to be guarded by you is wrathââ and if you be surprized suddainly with any commotion of mind for any thing done injuriously to you or others yet let it not break out into bitter or contumelious behaviour or if it doe make all hast to subdue that rage and to reconcile thy self to him that hath been thus injured by thee 27. Neither give place to the devil Paraphrase 27. And to this end take care that you give not ear to calumniators or doe not suffer the devil to gain in upon you and bring you to those black detestable sinnes of malice mischievous machinations c. by your continuing indulgently in this sinne of wrath v. 26. 28. Let him that stole steal no more but rather let him labour note i working with his hands the thing that is good that he may have to give to him that needeth Paraphrase 28. A third sinne is stealing and despoiling of others which some under pretence of Christianity and their right to the creature have freely ventured upon They that have been thus guilty let them reform and resolve that by their own labour and earnings they ought to get that which may suffice for their own necessities and enable them to supply the wants of others 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers Paraphrase 29. A fourth sinne is that of filthiness from which ye ought to be so farre removed that not so much as your tongue should admit any impure word and therefore be sure that no unclean discourse so farre from usefull that 't is poysonous and infectious as putrid rotten meats be indulged to among you but in stead of it that which is wholesome profitable instructive in those things that are necessary for a Christian to know that it may bring advantage to them that hear you and increase of piety see note on chap. 5. c. 30. And grieve not the holy Spirit of God whereby ye are note k sealed unto the day of redemption Paraphrase 30. And repell not by your noisome conversation the holy Spirit of God by which you are marked and sealed and set by as wares that are by Christ purchased to be used in his service a Church of pure Christians see note on ch 1. d. 31. Let all bitternesse and wrath and anger and clamour and evil speaking be put away from you with all malice 32. And be ye kind one to another tender-hearted forgiving one another ever as God for Christ's sake hath forgiven you Annotations on Chap. IV. V. 8. Gave gifts It hath been the manner of many nations in their triumphs after victories to go up to the city in pomp and splendor to bring in captives bound all people coming forth to the spectacle and then to give solemn gifts or largesses to their friends and countrey-men or kindred as âart of the sâlemnity So M. Aurelius gave eight pound a peeece to the poor people in the time of triumph And this is here accommodated to Christ in his victory and triumph over hell accomplished by his death and resurrection For to increase the solemnity of that he went up to the heavenly Jerusalem his own city from which he came forth carried the Devil and sin and death captives shew'd them openly shackled and unarmed the Devil gagg'd and silenc'd in his oracles death's sting pulled out and sin left unable to hurt any that had truly repented of it and for a complement of all he sent his largesses to his Disciples and clients the gifts of the Holy Ghost That which is here ãâã ãâã ãâã ãâã ãâã gave is in the Greek of the Psalme 78. 19. ãâã ãâã ãâã ãâã ãâã received probably from the nature of the Hebrew ãâã ãâã ãâã ãâã ãâã which as it signifies to give so 't is to receive also as in English to take sometimes signifies to give and in Greek ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are all one V. 11. Evangelists The rest of these offices of the Church have been explained in the Notes on 1 Cor. 12. a. b. c. And this of Evangelist by the way Note on Mat. 9. l. and Joh. 20. a. To which somewhat may here be added for the giving the full notion of it As first that the word ãâã ãâã ãâã ãâã ãâã good news or message being common to that which is written and which is delivered by word of mouth two notions there are of Evangelist one for the writer another for the preacher of the Gospel In the first notion we have the four Evangelists of which two were Apostles of the twelve Matthew and John and yet those as ordinarily called Evangelists as the other two But this is not the notion which belongs to this place where Evangelist is a distinct office from Apostle but the second which denotes an office then known in the Church when any that was taken notice of for some eminent degree of proficiency in the Gospel and special abilities of utterance and diligence c. was upon recommendation of the Church as it is said of Timotheus Act. 16. 2. chosen by any of the Apostles to assist them in their work and sent out with power of preaching the Gospel and of doing miracles and with gifts of healing to that purpose and of baptizing those that should receive the Gospel and with other powers also of ordaining Bishops when the Apostle thought fit to allow it him For as the office of Evangelist being to preach to unbelievers requires not the donation of all the Episcopal power viz. of ruling nor the power of Ordination necessarily because when the Evangelist hath planted the faith the Apostle himself may come and confirm and ordain Bishops as we see in Samaria Act. 8. 17. and therefore the Author of the Commentaries on the Epistles under S. Ambrose's name saith on this place Quamvìs non sint sacerdotes Evangelizare tamen possunt sine cathedra quemadmodum Stephanus Philippus Though they be not Priests that is Bishops yet they may Evangelize without a chair so the donation of that superior power doth not yet make them cease to be Evangelists And accordingly as Philip which was but a Deacon and therefore only preached and baptized the Samaritanes Act. 8. 12. Peter and John the Apostles being sent to lay hands on them v. 17. was yet an Evangelist and is so styled Act. 21. 8 so others that were Evangelists had also power given them by the Apostles that sent them out to constitute Churches and so to ordain rulers over them as of Mark it is said that being sent into Aegypt by S. Peter he constituted Anianus Bishop of Alexandria and so when Timothy was constituted Bishop of Ephesus 1
most acceptable to God and so cannot be better compared then to a meat-offering or drink-offering which being offered for our sins unto God and of the former a part burn'd upon the altar and the rest for the use of the Priest Lev. 2. 3. but the latter wholly consumed on the altar is said to be of a sweet savour unto the Lord and Gen. 8. 20. to satisfie for us and work our peace 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you as becometh Saints Paraphrase 3. And for the Gnostick noisome foule practices unlawfull unnaturall riotous lusts let them never get the least admission among you but be utterly detested by you according to that obligation that lies on you as Christians in opposition to the heathens 4. Neither filthinesse nor note b foolish talking nor jesting which are not convenient but rather note c giving of thanks Paraphrase 4. And so all unclean gestures and obscene talking or unsavory jests to cause laughter which are all unbeseeming a Christian but purity chastness graciousness of language opposite to the filthiness before or else blessing and praising of God a far fitter subject for our rejoycing 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ of God Paraphrase 5. For by the Christian doctrine ye are assured that he that is guilty of any unlawfull especially unnaturall inordinate lust see Rom. 1. note i. those sins which were used in the mysteries of the heathens is an absolute Gentile person hath no portion in the Church of God under Christ nor inheritance in heaven See note on 1 Cor. 5. 1. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience Paraphrase 6. Let no man flatter you that these are tolerable for a Christian for they are the very sins for which God hath so plagued the heathens as he did Sodome c. 7. Be not ye therefore partakers with them Paraphrase 7. Doe not ye then joyn in their sins that ye may not in their punishments 8. For ye were sometimes darknesse but now are ye light in the Lord walk as children of light Paraphrase 8. For though ye were formerly heathens yet now ye are become Christians and that layes an obligation on you and all such as you to live like Christians 9. For the fruit of the Spirit is in all goodnesse and righteousnesse and truth Paraphrase 9. For that Spirit that God hath sent among us in the preaching of the Gospel being the Spirit of God must bring forth all kindnesse justice fidelity and such like Gal. 5. 22. 10. Proving what is acceptable unto the Lord. Paraphrase 10. Searching and approving and accordingly practising whatsoever you shall find acceptable to God see note on Rom. 2. f. 11. And have no fellowship with the unfruitfull works of darknesse but rather reprove them Paraphrase 11. And goe not ye to their heathen mysteries comply not with their close dark abominable practices but oppose and help to bring them to light that they may leave them the secrecy being the onely thing that secures and continues them in them 12. For it is a shame even to speak of those things which are done of them in secret Paraphrase 12. For those secret practices are such that they dare not appear in the light and therefore are by the devill who prescribes them as parts of his worship appointed to be used in close recesses which are called their mysteries as the highest but indeed the vilest part of their religion see note on Rev. 17. c. 13. But all things that are approved are made manifest by the light for whatsoever doth make manifest is light Paraphrase 13. But Christianity is a means to discover and display these abominable cheats and villanies as light is the direct means to discover what darknesse hath hid and to make them renounce and forsake it when they see it is seen and abhorred by men 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Paraphrase 14. According to that saying of Isaiah c. 60. 1. Arise be enlightned for thy light is come and the glory of the Lord is risen upon thee that is this Christian estate is a lightsome condition and engages every man that expects to have his part in it to get out of all these horrible dark secrecies which are put to shame and discomfited by the light 15. See then note d that ye walk circumspectly not as foole but as wise Paraphrase 15. See therefore and consider how ye may walk most exactly and inoffensively to which end ye will need great circumspection as being placed in the midst of such temptations and dangers by one or other ready to be insnared on every side If your circumpection be not intense enough ye will be insnared as fools in their lusts and complyances which bring such carnal temptations along with them and if ye be over earnest in admonishing them and vehement unseasonably ye will exasperate and incurre the danger Mat. 7. 6. of being rent by the swine 16. note e Redeeming âhe time because the dayes are evill Paraphrase 16. And therefore as you must be sure to preserve the innocence of the dove so ye have need of prudence and warinesse and wisdome of behaviour because the world is at this time full of corruption and of contumacy and persecuting of all good and orthodox Christians 17. Wherefore be ye not unwise but understand what the will of the Lord is Paraphrase 17. And therefore see that ye be not corrupted by their insinuations but let the knowledge of your Christian duty so fortifie you that ye be not befooled or insnared by them 18. And be not drunk with wine wherein is note f excesse but be filled with the Spirit Paraphrase 18. And do not ye like those heathens in their Bacchanals inflame your selves with wine to which all manner of inordinate lust is consequent and then think ye are inspired and able to prophesy by that means but let your hearts be filled with zeal and devotion see note on Luk. 9. c. 19. Speaking to your selves in note g Psalms and Hymnes and spiritual songs singing and making melody in your hearts to the Lord Paraphrase 19. And let all your mirth and jollity be express'd in the several kindes of hymnes c. that are used among Christians after a pious manner singing and inwardly in your hearts rendering praises to God and not finding out such grosse carnal wayes of expressing your joyes as the heathens use 20. Giving thanks alwayes for all things unto God and the Father in the name of our Lord Jesus Christ Paraphrase 20. Upon all occasions acknowledging the great and fatherly mercies of God to you through our
the heathenish Pythagorean Philosophy together with the observances of the Mosaical Law and very distant and contrary to Christian divinity 9. For in him dwelleth all the fulnesse of the Godhead note c bodily Paraphrase 9. For the whole will of God is by Christ really made known to us as his Divinity really dwels in him and therefore there is little need of the additions of the Gnosticks which they borrow out of the heathen and Jewish theologie to supply the defects of the Evangelical doctrine 10. And ye are compleat in him which is the head of all principality and power Paraphrase 10. And by him you have knowledge sufficient to satisfie and complete you without such supplies as these from the doctrines and divinity of the Gnosticks about their AEones see 1 Tim. 1. note d. look'd on by them as divine immortal powers of which whatsoever they are if they be not idol-things be they Angels of a superiour or second degree Christ is the head and they which have Christ need not trouble themselves with these accessions 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ Paraphrase 11. And as you need not take in these fragments of heathen theologie into the Christian so is there as little need of the Judaical observations circumcision c. which are urged by the Gnosticks also Christ having in his Gospel helped you to the true gainfull circumcision not that outward the cutting off the fore-skin with a knife but the inward spiritual the putting off throwing away all those carnal sins which the Gnosticks again doe so abound in and this is the true Christian circumcision 12. Buried with him in baptisme wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead Paraphrase 12. And to all this you are engaged and have undertaken it in your baptisme whereof one part referring to the burial of Christ denotes not only your dying to your sins forsaking the impurities of your heathen lives but also the abrogation of and liberty from the Mosaical performances Ephes 2. 15. and your laying all down in the grave to be buried with Christ never to live or have power in or over you again and another part that of coming out of the water referring to the resurrection of Christ denotes your vow and engagement to rise to all Evangelical performances and to all purity of life by the virtue of your faith in that God whose power and sufficience to make good all his promises to you is demonstrated by his raising up Jesus from the dead 13. And you being dead in your sins and the uncircumcision of the flesh hath he quickend together with him having forgiven you all trespasses Paraphrase 13. And you being heathens and uncircumcised and so without requiring those legal performances of you hath he received into covenant taken you out of your heathen dark dead condition and having pardoned you all your past idolatries and provocations he hath called you into the free estate of the Gospel requiring none of those legal yokes of you which the Judaizing Gnosticks lay upon you 14. Blotting out the note d handwriting of ordinances that was against us which was contrary to us and took it out of the way nailing it to his crosse Paraphrase 14. Having by that proclamation of pardon to all penitent believers Gentiles as well as Jewes which is a doctrine of Christ's now peculiarly revealted in the Gospel blotted out that bill which the Jewes were bound by having as it were signed it with our own hands against our selves by prosessing to expect justification by the Law a bill indeed contrary to our peace destructive to us and having taken away cancelled it and that as bonds are wont to be cancelled by striking a nail through it viz. nailing it to his crosse that is cancelling it by his death undergoing a vile death for us and obraining pardon of sins for us by that means 15. And having spoiled principalities and powers he made a shew of them openly triumphing over them in it Paraphrase 15. By which means also of his death he hath devâsted the evil spirits of their power thrown them out of their temples filenced their oracles c. and hath made it publickly discernible to all men carried them as it were in triumph as those that he had taken captive victoriously see Joh. 7. a. brought them from their idolatrous practices to the true Christian religion 16. Let no man therefore judge you in meat or in drink or note e in respect of an holy day or of the new moon or of the sabbath daies 17. Which are a shadow of things to come but the body is of Christ Paraphrase 16 17. Let no man therefore impose on you their doctrines of Mosaical abstinencies c. and condemn or sentence Christians see note i. for eating or drinking things prohibited by the Jewish Law nor observing those things which are set down in their section of feasts or new moons or sabbaths which were all but types of Christianity and therefore now in the presence of Christianity it self are not obligatory 18. Let no man note f beguile you of your reward in a note g voluntary humility and worshipping of Angels note h intruding into those things which he hath not seen vainly puft up by his fleshly mind Paraphrase 18. Let no man please himself and condemn you in point of worshipping Angels as mediators to God as if there were some peââal humility in so doing undertaking to search into those things which he knows nothing of having no other ground for his doctrine but his own carnal phantasie 19. And not holding the head from which all the body by joints and bands having nourishment ministred and knit together increaseth with the increase of God Paraphrase 19. Which they that are guilty of doe disclaim Christ who is indeed the head of his Church the only intercessor to the Father from whose influences as in the natural body the animal spirits are from the head conveyed to all the body by the nerves and thereby all the joynts cemented together for the supplying all the wants of every part so the Church by the unity maintained and continued with Christ the head and by amity liberality and charity of one towards another shall thrive and prosper and increase to that proportion which God requires see note on Ephes 4. e. 20. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances Paraphrase 20. If therefore ye have received the Christian faith and as ye ought to doe made that use of the death of Christ as to have forsaken all other doctrines and practices to receive his and so to look upon the rites of the Jewes and the
that Archippus did now in his absence supply his place That Epaphras was about this time prisoner at Rome is concluded probably by Philem. 23 where he calls him ãâã ãâã ãâã ãâã ãâã his fellow-prisoner for that that Epistle to Philemon and this were written from Rome about the same time will be conjectured by the naming Timothy at the beginning and all the same persons save onely Iustus as Epaphras Marcus Aristarchus Demas Lucas at the end of both of them but that he was then Bishop of Colossae appeareth not onely he is here said ver 12. to be ãâã ãâã ãâã ãâã ãâã one of them or that came from them a servant of Christ that heartily prayed for and had great kindness toward them But all this may well belong to him as the person who by Commission from Paul had preached the Gospel to them and so being their spiritual fat her might be allowed to love them passionately and to be very solicitous of their prospering And then it will be more probable that Archippus should be their Bishop of whom it is here affirmed that he had received ãâã ãâã ãâã ãâã ãâã a Ministry in the Lord where it is certain that the ãâã ãâã ãâã ãâã ãâã ministry signifies an office in the Church which he is to take care that he perform And it is no way necessary that it should denote the inferior office of Deacon or if it did that would not sufficiently qualifie him to supply the Bishops or Rulers place whose attendant the Deacon was but in a greater latitude the Episcopal function which being an authority and presidency over the flock is yet like that of a Pastor a laborious one to attend and wait on them as Christ who being the Lord ãâã ãâã ãâã ãâã ãâã of his disciples was yet as the ãâã ãâã ãâã ãâã ãâã he that ministred unto them washing their feet c. and so ãâã ãâã ãâã ãâã ãâã a good work 1 Tim. 3. 1. that is an office of task and ministry THE FIRST EPISTLE OF PAVL THE APOSTLE note a TO THE THESSALONIANS 2. THat the Epistles to the Thessalonians though placed last of all those which were written to whole Churches were first in order of writing hath been said Note b. on the Inscription of the Epistle to the Romans And the time and place of writing this are perhaps discoverable by comparing one passage 1 Thess 3. 6. with Act. 18. 5. He had sent Timothy from Athens to encourage and confirm them c. 3. 1 2. and that with some impatience to hear of them v. 5. And when Timothy now came to us from you and told us the good newes of your faith and love v. 6. we were comforted c. Now the story of this we have distinctly in the Acts Paul had preached at Thessalonica Act. 17. 2. and some of them that is of the Iewes in the Synagogue there v. 1. and many others of the Gentile inhabitants v. 4. referred to 1 Thess 1. 10. were perswaded that is received the faith v. 4. But upon a persecution raised by others of the Jewes and their Proselytes he and Silas and Timotheus it seems v. 14. were driven thence and came to Beroea and being followed thither by those persecuters Paul went to the sea and from thence to Athens v. 14 15. and Silas and Timotheus which are said to be left at Beroea c. 17. 14. are warned to make all haste to him v. 15. and at Athens Paul expects them v. 16. and though it be not mentioned in the story yet it is to be supposed that they came thither to him and from thence were dispatch'd to Thessalonica Paul being content to stay at Athens alone out of his earnest desire to confirm them by this dispatch and to hear from them which is the summe of ch 3. 1 2 3 4 5 6. From Thessalonica they return to him and find him at Corinth Act. 18. 5 for that is the meaning of ãâã ãâã ãâã ãâã ãâã there from Macedonia of which Thessalonica was a Metropolis and after this return of Timotheus it is that S. Paul writes this Epistle for else he could not mention it as he doth ch 3. 6. And consequently the place from whence this and so also the other Epistle was written to them may most probably seem to be Corinth where he is said to have stayed a year and six months Act. 18. 11. Or if the subscription be authentick which dates it from Athens it must be at some other time of his being at Athens and not at that Act. 17. before his coming to Corinth Paul being gone from thence before Timotheus came to him And this gives us an evidence by the way that Silas and Silvanus are all one he that under the name of Silas is joyned with Paul Act. 17. 4. and with Timotheus v. 15. being under the name of Silvanus joyned with Paul and Timotheus in the inscription of this Epistle Paul and Silvanus and Timotheus c. ch 1. 1. By this also the time of the writing this is conclusible viz. about his first preaching at Corinth which is placed by Chronologers in the fiftieth year of Christ at the time of the expulsion of the Jewes from Rome by Claudius Act. 18. 2. that is in the ninth of his reign as Orosius concludes out of Iosephus This being thus farre cleared we cannot but discern the occasion of writing this Epistle viz. the persecutions of those that received the faith and of Paul that preach'd it among them which was brought upon them by the Iewes and their Proselytes that believed not in Thessalonica and through all Macedonia He had it seems at the first preaching the Gospel unto them told them what they were to expect very sharp persecutions ch 3. 4. from the Jewes and Judaizers their Proselytes exasperated by them but withall he had advertised them what fate should shortly befall these obdurate Jewes and their adherenâs viz. that Christ should act revenge upon them in an eminent manner from heaven by that power by which he rose from the dead and then deliver them from the oppressions they were under and all that their enemies malice or their own fears could represent unto them c. 1. 10. and c. 2. 15 16. and c. 5. 1. And this was the occasion of all that he after saith 2 Thess 2. of the coming of our Lord Iesus Christ and the day of Christ v. 1 2 c. of which saith he v. 5. he had told them when he was with them All which was exactly fulfilled in the persecutions brought on the Christians by the Jewes and Gnosticks and the destructions that soon after attended upon them And this was by him very fitly insisted on about this time Simon Magus having already soon after the beginning of Claudius's reign as Eusebius sets it l. 2. c. 12. set himself up at Rome and a statue erected to him as the supreme God and so being already capable of the titles of ãâã ãâã ãâã
kind of inordinate lust or filthiness v. 3. see note on Rom. 1. i. This you know and God is witness that I was farre from being guilty of it 6. Nor of men sought we glory neither of you nor yet of others when we might have been note f burthensome as the Aostles of Christ Paraphrase 6. Neither did we desire to appear before you or others as persons of any great authority which yet we had and might have exercised as Apostles of Christ 7. But we were gentle among you even as a nurse cherisheth her children Paraphrase 7. But I have still dealt with you in all mildness tenderness imaginable the same which is discernable in a nurse to a child of which by feeding and making much of him she becomes extremely fond 8. So being note g affectionately desirous of you we were willing to have imparted unto you not the Gospel of God onely but also our own souls because ye were dear unto us Paraphrase 8. In like manner I confesse my self to have an huge tenderness and fondness of love toward you so that now having done you that greatest good preached the Gospel to you and nourish'd you ap in the faith I have nothing too dear for you not my life it self which is frequently called the soul in these books see note on ch 5. f. if it may stand you in any stead 9. For ye remember brethren our labour and travell for labouring night and day because we would not be chargeable unto any of you we preached unto you the Gospel of God Paraphrase 9. And evidence of which I then gave you and ye cannot but remember it how that beside the sufferings which I bare see note b. I alwaies laboured in my trade extremely hard that so I might preach the Gospel to you and yet not put you to charges 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe Paraphrase 10. You I say know and can witness and I doubt nor of God's testimony how I and the rest of us Silvanus and Timothy have behaved our selves toward you that have received the saith in the performance of all duties toward God and man so as we cannot be blamed or charged by any 11. As you know how we exhorted and comforted and charged every one of you as a father doth his children Paraphrase 11. Dealing with you as a father doth with his own children every one of you single as if every one of you were my child calling upon you to doe your duty and cheering you up to persevere against all discouragements 12. That ye would walk worthy of God who hath called you unto his kingdome and glory Paraphrase 12. And conjuring you by all the obligations imaginable that your conversation should be some way proportionable to what God hath done for you in calling you to the honour and privilege of being Christians here and if you continue constant in the saith glorified Saints in heaven 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which note h effectually worketh also in you that believe Paraphrase 13. And herein we have matter of continual joy and thanksgiving to God on your behalf that when we thus preached the Gospel to you ye received it readily not as any doctrine of ours but as the Gospel of Christ sent by God from heaven and which being thus embraced and believed by you hath also attained that end that perfection that accomplishment among you which every where belongs to it viz. to bring on them that embrace it the honour of being persecuted for it and glorifying God by that means and withall to give them strength to enable them to bear it Christianly 14. For ye brethren became followers of the Churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own note i countrey-men even as they have of the Jewes Paraphrase 14. For as it fell out with the Churches of Christ in Judea all that believed and held fast to Christ have still been persecuted by the unbelieving Jewes so hath it fallen out to you your own countrey-men the unbelieving Jewes among you have in like manner persecuted you as the Jewish unbelievers have persecuted the Christian Jewes 15. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men Paraphrase 15. And this which I say of the Jewes in Judea was practised by them on Christ himself and before him on the prophets sent unto them Mat. 23. 37. and now is accordingly fallen on us It being reasonable that they which have cast off obedience to God should persecute all men that come to tell them of their duty 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost Paraphrase 16. And this generally is the ground of their quarrel to us that in spight of their prohibition we preach to the Gentiles use means that they might repent of their Idolatries c. by which and the former things the Jewes doe so fill up the measure of their sins that the wrath of God to the utter destruction of them is now come our upon them already denounced and within a very little while most certain to overtake them 17. But we brethren being taken from you for a short time in presence not in heart endevoured the more abundantly to see your face with great desire Paraphrase 17. And being detained from coming to you personally ever since I was first with you and driven suddenly from you Act. 17. 5 10. we are neverthelesse very kind to you and heartily desire and wish for an opportunity of visiting you 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us Paraphrase 18. And accordingly I Paul had once or twice a full resolution to visit you but by some difficulty or other from time to time interposed by the instruments of Satan the obstructors and persecutors of the Gospel I was kept from coming unto you 19. For what is our hope our joy our note k crown of rejoicing are not even ye in the presence of our Lord Jesus Christ at his coming Paraphrase 19. For what greater matter of hope of a reward from God at the day of doom and consequently of present rejoicing can I have what greater ornament of which I could boà st then the good successe of the Gospel which I have preached among you 20. For ye are our glory and joy Paraphrase 20. For you are a prime congregation of Christians as Philippi another Phil. 4. 1. wholly converted by me and
on the Jews and others to destroy the obdurate and rescue the believers I shall not need to say much to you 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night Paraphrase 2. For this hath been oft told you that as it is not now farre off so when it comes it shall come on a suddain Mat. 24. 27 and 42. Luk. 17. 27. see 2 Pet. 3. 10. and this not onely in Judaea but in other places where the obdurate Jews and Gnosticks shall be see Mat. 24. 28. and continue to persecute the Christians 3. For when they shall say Peace and safety then suddain destruction cometh upon them as travail upon a woman with child and they shall not escape Paraphrase 3. For as in the still and quiet part of the night when men are fast asleep the thief comes v. 4. and Joel 2. 9. and by the windows enters into and rifles the house so when they are most secure persecuting the Christians in the bitterest manner without all fear then shall this ruine come upon them on the suddain as pangs and throes of child-birth doe on a woman for suddainness and for sharpness much like them and there shal be no more possibility for them to escape then there is for a woman in that condition to escape those pains 4. But ye brethren are not in darkness that that day should overtake you as a thief Paraphrase 4. But ye my brethren are not so ill instructed nor are your actions and lives such as that this danger should thus surprize you unawares 5. Ye are all the children of light and the children of the day we are not of the night nor of darknesse Paraphrase 5. Your profession engages you to such practices wherein if you live constant none of these evils can befall you 6. Therefore let us not sleep as doe others but let us watch and be sober Paraphrase 6. And this is an obligation on you that ye be not by company and enticement of others drawn to any of their evil waies 7. For they that sleep sleep in the night and they that be drunken are drunken in the night Paraphrase 7. For it is negligence and voluptuousnesse that is likely to betray men to this destruction that comes as a thief in the night these being those deeds of darkness which are to be thus punished 8. But let us who are of the day be fober putting on the breast-plate of faith and love and for an helmet the hope of salvation Paraphrase 8. But we Christians let us keep out of all these and to secure us from the temptations that may invite us to them let our constant adherence to Christ and that love of him that casts out fear of persecution supply the place of a breast-plate to us and the stedfast assurance and confidence of our present rescue and deliverance if we adhere to Christ and especially of our eternal reward from Christ let that supply the place of an helmet to secure our heads to confirm us in the truth against all heretical corruptions that may solicite our judgments 9. For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ Paraphrase 9. For of this be sure that this great judgment which is now a coming is not designed by God against the pure constant Christians but upon their enemies and persecutors nor for such as we are to be destroyed but to be delivered by that means 10. Who died for us that whether we wake or sleep we should note b live together with him Paraphrase 10. For he that died on purpose to bring us to good life to redeem us from all iniquiry will certainly preserve and secure those that are thus redeemed that live those lives which he requires and adhere constant to his commandements and therefore for us without the help of our worldly providences he will certainly secure us preserve these lives of ours so long as he sees that best for us and that most remarkably at this time in destroying the persecutors rescuing the persecuted and in another world preserving us to eternal life 11. Wherefore comfort your selves together and edifie one another even as also ye doe Paraphrase 11. And therefore continue I pray to encourage confirm one another as already ye doe in this matter 12. And we beseech you brethren to know them which labour among you and note c are over you in the Lord and admonish you Paraphrase 12. One thing it is needfull for me here to interpose that ye pay all due respects to the Bishops of your several Churches that belong to this Metropolis and so all others through all Macedonia and all others that are employed for your spiritual good 13. And to esteem them very highly in love for their works sake And be at peace among your selves Paraphrase 13. And to pay them as great a respect as is possible for the pains that they have taken among you And then to that I must adde this exhortation that one with another ye live in perfect unity and peace 14. Now we exhort you brethren warn them that are note d unruly comfort the feeble-minded support the weak be patient toward all men Paraphrase 14. And for the preserving your Churches from the inrodes of schismaticks and hereticks the Gnosticks of whom you are in greatest danger first be carefull when you see any man forsake his station grow idle forsake his work to proceed with such a man according to Christ's rule Mat. 18. 15. and so first to admonish him of his fault and never leave till ye have reduced him for this idlenesse is an ill symptome secondly be as carefull to encourage the fearfull that may be in danger to be wrought on by the sharpnesse of persecutions thirdly those that are ready to fall hold up as well as you can and fourthly those that are fallen deal as gently with them as is possible that ye may restore them Gal. 6. 1. 15. See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men Paraphrase 15. And be sure that they that are injured or persecuted doe not think of avenging themselves Rom. 12. 19. but doe as much good both to your fellow-Christians and to your enemies and all without exception as is possible 16. Rejoice evermore Paraphrase 16. Rejoice in time of persecution in adversity as well as prosperity Phil. 4. 5. 17. Pray without ceasing Paraphrase 17. Not omitting the frequent constant times of prayer as oft as they return as continual sorrow Rom. 9. 2. is not that which is never discontinued in the act but that which hath constant frequent returns to him though sometimes intermitted 18. In every thing give thanks for this is the will of God in Christ Jesus concerning you Paraphrase 18. And in adversity as well as prosperity continue your acknowledgments of God's goodnesse
Paraphrase 15. But by means of the seed of the woman the Messias which should be born from her posterity she had a promise of redemption and so all others of her sex upon condition of their perseverance in the faith and love and obedience to Christ and performance of those great Christian duties of chastity and modest behaviour which I now require of them Annotations on Chap. II. V. 1. Supplications prayers Of these four sorts of prayer 't is affirmed by S. Chrysostome that they were in his time all used in the Church ãâã ãâã ãâã ãâã ãâã in the daily service ãâã ãâã ãâã ãâã ãâã saith he ãâã ãâã ãâã ãâã ãâã and this is sufficiently known to all the Priests or those that officiate morning and evening And so it appears by the Liturgies The word ãâã ãâã ãâã ãâã ãâã referring to the larger or lesser Collecta that in the Letany for deliverance from all the evils there named and the other after in which the phrase ãâã ãâã ãâã ãâã ãâã humbly beseech thee O Father is used which is for the averting of evils The second to the prayers for mercy and other wants The third to the ãâã ãâã ãâã ãâã ãâã wherein the word ãâã ãâã ãâã ãâã ãâã Let us pray for the whole state of Christ's Church for Kings c. is inserted And the fourth to the solemn thanksgiving for all men and to the hymnes sung to the praise of God And it may be observed that the direction here of praying for Kings c. is agreeable to that of the Hebrews R. Chaninah in Pirche Aboth c. 3. § 2. ãâã ãâã ãâã ãâã ãâã Pray for the peace of the kingdome for unlesse there be fear men will devour one another alive And so when Petronius came to set up Caligula's image in the Temple they that would die rather than that should be done being asked then whether they would wage warre with the Emperour answered No but on the other side twice a day they offered sacrifice for the safety of the Emperour see Josephus and Jer. 29. 7. Accordingly was the Christians practice as long as the Emperours continued heathen praying in their Liturgies ãâã ãâã ãâã ãâã ãâã for Kings after when they were Christian ãâã ãâã ãâã ãâã ãâã We pray thee for our most pious Kings defenders of God or of the faith of Christ as it is in S. Chrysostomes Liturgie and that ãâã ãâã ãâã ãâã ãâã for their power victory continuance peace health safety The very things which they prayed for for them when they were yet Gentiles saith Tertull. in Apol. Sine monitore precamur pro omnibus Imperatoribus vitam illis prolixam imperium securum domum tutam exercitus fortes senatum fidelem populum probum orbem quietum We pray for a long life to our Emperors a secure empire a safe house valiant armies a faithfull senate a good people a quiet world This was after done for Arrian and heretical Kings as Constantius ãâã ãâã ãâã ãâã ãâã saith Cyril Cat. 10. We beseech God for the common peace of the Churches for the quiet of the world for our Kings their souldiers auxiliaries V. 8. Holy hands The ceremony of washing was among the Jewes constantly used before prayers so Aristeas ãâã ãâã ãâã ãâã ãâã I suppose it should be ãâã ãâã ãâã ãâã ãâã It is the custome for all the Iewes to wash their hands whensoever they pray to God and so among the Mahometans So Abul Faraii De moribus Arab. Fundamenta legis sunt 1. Munditiei cura 2. Oratio The foundations of the law are 1. Cleannesse 2. Prayer Others as Al Gazal that mention the fundamenta legis leave out Mundities Cleanness and comprehend it in Oratio Prayer according to that saying of Mahomet in Ebnol Athir Non accipit Deus preces absque mundatione God receives not prayers without cleansing or washing and Orationis clavis est mundities Cleannesse is the key of Prayer saith Al Gazal and Mahomet again Fundata est Religio in munditie Religion is founded in cleannesse This significant rite the Apostle here applies to the thing signified by it cleannesse of the heart and actions and makes that necessary to the offering up any acceptable service unto God Of this Al Gazal an Arabick writer makes three degrees 1. the cleansing the members of the body from unlawful actions 2. the cleansing of the heart from all manners that are worthy of dispraise all vices worthy of hatred 3. the cleansing of the secret that is the inward affections of the heart from every thing beside God that they may be at full leisure to meditate of or pray to him See Mr Pecock's Notes on Abul Faraii p. 302. and Miscell Notes c. 9. p. 388. V. 15. Saved in child bearing Some difficulty there is what is here meant by ãâã ãâã ãâã ãâã ãâã she shall be saved by child-bearing A first notion that maybe thought to belong to it is that as ãâã ãâã ãâã ãâã ãâã to be saved signifies oft to escape noting some temporal deliverance of which see Note on Luk. 13. b. so ãâã ãâã ãâã ãâã ãâã may note by that is through not as a means or condition but as the term out of or through which the deliverance is wrought as ãâã ãâã ãâã ãâã ãâã being saved through the water 1 Pet. 3. 10. and ãâã ãâã ãâã ãâã ãâã through the fire 1 Cor. 3. 15. is being delivered out of the water and fire and then the meaning of it will be that she shall passe though with some difficulty safe through child-beating and this as a moderation of that curse inflicted upon woman kind upon Eves sin that she should bring forth children in sorrow or with sore travail at their birth But this doth not seem probable to be the meaning of the place because that which follows if they continue in the faith c. v. 15. is not a conditionof that deliverance from the peril of child-birth that being common to believers and pagans faithful unfaithful And indeed the curse being but this that in sorrow she should bring forth Gen. 3. 16. there hath since been no change in that matter no promise upon any condition that that punishment should be moderated A second interpretation then there is by observing the importance of the word ãâã ãâã ãâã ãâã ãâã which is rendred child-bearing c. 5. 14. where of the younger widow 't is said let her marry and ãâã ãâã ãâã ãâã ãâã where it is thought to signifie not onely or peculiarly bringing forth but also breeding and brixging up children And then that may be conceived the meaning of it here and so the phrase will be she shall be saved ãâã ãâã ãâã ãâã ãâã by bearing and bringing up or breeding her children in the fear and nurture of the Lord to which the next words are applied also ãâã ãâã ãâã ãâã ãâã if they that is the children abide in the faith c. But against this
recover and accordingly ãâã ãâã ãâã ãâã ãâã the will of God is his will to be obeyed or practised Ephes 6. 6. and so our sanctification is said to be the will of God As for a third possible rendring of it that they should be said to be taken and caught by the devil at or according to the will of God permitting them so to be that is made improbable by the punctation the comma's before and after ãâã ãâã ãâã ãâã ãâã taken or caught by him putting those words as in a parenthesis and connecting ãâã ãâã ãâã ãâã ãâã to the will of him to the Verb precedent ãâã ãâã ãâã ãâã ãâã recover thus whether they may not recover to his will that is to that state those practices which God requires As for the distance betwixt ãâã ãâã ãâã ãâã ãâã of him here and ãâã ãâã ãâã ãâã ãâã God v. 25. which may make this interpretation lesse probable it is very ordinarily to be observed and in the very next chapter ver 8 9. we have an example of it where the ãâã ãâã ãâã ãâã ãâã as also theirs in the end of the ninth verse is as farre distant from Iannes and Iambres in the beginning of the eighth verse to which it certainly referres as ãâã ãâã ãâã ãâã ãâã is distant here from ãâã ãâã ãâã ãâã ãâã Theophylact goes farther yet and will have the phrase caught and taken by him refer to God also But that cannot well be admitted because in all reason they must be conceived to be caught by him who layes the snare and that is the Devil in the former part of the verse CHAP. III. 1. THis know also that in the last daies perilous times shall come Paraphrase 1. But you are to take notice of the prediction of Christ Mat. 24. 9 12. that in these times preceding that famous coming of Christ to punish the crucifiers and persecutors and relieve the faithfull Christians see 1 Tim. 4. 1. Jam. 5. 3. there shall approach very sharp persecutions from the Jewes caused by the Gnosticks whose character is made up of these so many vices following 2. For men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy Paraphrase 2. That in stead of Christian charity that takes care for the good of others they consider onely and intend themselves 3. Without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good Paraphrase 3. fiercely and bloodily disposed haters and persecutors of all good men 4. Traitors heady high-minded lovers of pleasures more than lovers of God Paraphrase 4. Betraying their fellow Christians into the persecutors hands Mat. 10. 21. and 24. 9 10. insolent persons see note on 1 Cor. 13. d. that pretend great depth of knowledg but preferre their lusts before Christ 5. Having a form of godlinesse but denying the power thereof from such turn away Paraphrase 5. Pretending Christianity but doing nothing like Christians These doe thou avoid converse not with them 6. For of this sort are they which creep into houses and lead captive silly women laden with sins led away with divers lusts Paraphrase 6. See note on Rev. 2. n. 7. Ever learning and never able to come to the knowledg of the truth Paraphrase 7. Who being disciples of the Gnosticks which undertake to know so much pretend to be learning that deep knowledge of them but certainly never learn any thing that is good or Christian of them 8. Now as note a Jannes and Jambres withstood Moses so doe these also resist the truth men of corrupt minds reprobate concerning the faith Paraphrase 8. These being given to sorcery see v. 13. and Rev. 9. c. and making use of it to contend with the Apostles and to draw men from Christ cannot better be compared than to those famous magicians Jannes and Jambres who undertook to doe as great miracles as Moses Exod. 7. 11. men that are drawn quite from the Gospel very farre from being true Christians 9. But they shall proceed no farther for their folly shall be manifest unto all men as theirs also was Paraphrase 9. But they are almost at an end of their work of deceiving and persecuting and opposing Christianity for they shall be discovered to be impostors as those Magicians were 10. But thou hast fully known my doctrine manner of life purpose faith long-suffering charity patience Paraphrase 10. Thou hast another pattern to follow quite contrary to theirs that which by my preaching I have taught and by the constant from of all my actions exemplified to thee viz. my resolution of propagating the Gospel where ever I was able my fidelity in discharge of my office my induring many neglects and affronts before I would give over my endeavours to reduce impenitent sinners my zeal to the glory of God and good of souls and my perseverance in all this in despight of persecutions 11. Persecutions afflictions which came unto me at Antioch at Iconium at Lystra what persecutions I endured but out of them all the Lord delivered me Paraphrase 11. at Pisidia Act. 13. 45. at Iconium Act. 14. 2. at Lystra Act. 14. 18. 12. Yea and all that will live godly in Christ Jesus shall suffer persecution Paraphrase 12. Yea and at such times as these when Christianity is so violently opposed by the unconvered Jewes it is to be expected by all that resolve on a true constant Christian course that it shall infallibly bring persecution upon them 13. But evil men and seducers shall wax worse and worse deceiving and being deceived Paraphrase 13. But such impious godlesse sorcerers see v. 7. and deceivers as these shall grow every day worse and worse and more pernicious than other deceiving others and themselves at last most sadly deceived and mistaken of any when all their arts of securing shall but destroy themselves or being delivered up to be deceived themselves as a just judgment for their deceiving of others 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them Paraphrase 14. But doe thou hold fast that form of sound doctrine which was taught thee to teach others and remembring from whom thou hadst it thou wilt have no reason to doubt or suspect the truth of it 15. And that from a child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Jesus Paraphrase 15. And having been instructed in the understanding of the holy Scriptures of the Old Testament ever since thou were a child thou wilt certainly by the help of the Christian doctrine which thou hast received be able to discern and understand the truth and distinguish it from their false doctrines 16. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnesse
so long promised them by God as Ruth 3. 1. seeking her rest is getting her a quiet prosperous condition and belongs there to getting her an husband which was childlesse that it may be well with thee as there it followeth and it is more fully explained v. 10 11. When ye go over Iordan and dwell in the land which the Lord your God giveth you to inherit and when he giveth you rest from all your enemies round about so that you dwell in safety Then there shall be a place which the Lord your God shall chuse to cause his name to dwell there thither shall ye bring your burnt offerings c. Where 1. the reason is manifest why it is called Gods rest here because God giveth it them it is an eminent act of his power and mercy that they ever come to it 2 ly it is clear that the rest consists in the expulsion of their enemies their quiet and safety an immediate consequent of which is their peaceable publick assembling to the service of God at Ierusalem Now as 't is the judgment of the learned Iews David Kimchi c. that the state under the Messias is fore-typified by that rest of Gods ãâã ãâã ãâã ãâã ãâã the age to come which shall be all Sabbath saith Solomon Iarchi on Ps 92. so here it appears by this authors application of it And accordingly we may discern what is the meaning of Gods rest which c. 4. 1. is said to be promised the Christians even that which is most literally express'd by that description of that rest in Deuteronomy viz. a quiet and safety from the persecutors prosperous peaceable daies for the publick worship and service of God which should now shortly befall the Christians by the destruction of their persecutors the unbelieving Jewes who as the Canaanites when they had fill'd up the measure of their iniquities should shortly be rooted out The only thing farther to be observed and wherein the parallel was to hold most remarkably and which is the special thing that is pressed in this place is the fate of the disobedient murmuring Israelites which were so impatient of the hardships that befell them in their passage toward this rest that they frequently and fouly fell off from God and returned to the sins and idolatries and villanies of heathen AEgypt from whence they were rescued by God all these were excluded from this rest of Gods giving their carcasses fell in the wildernesse and of that whole generation only Caleb and Ioshua which were not of the number of these provokers attained to that rest were allowed entrance into Canaan And just so the Gnostick Christians those that in time of persecution forsook Christ and returned to the heathenish horrid villanies from which Christianity was designed to rescue them were never to enter into this rest of Gods were certainly to be destroyed with the Jewes with whom they struck in and complied and desiring to save their lives should lose them using their own wayes to attain their rest or quiet should miscarry and never have part in Gods rest whereas all that have believed c. 4. 3. that is that have or shall adhere and cleave fast to Christ in the present persecutions andnever murmure nor provoke do certainly enter into this rest as many as survive these persecutions happy Halcyonian daies of a peaceable prosperous profession of Christianity were very shortly to attend them And this is a sufficient means of explaining and understanding that whole 4 th Chapter of the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the Rest and the Sabbatisme as that is distinctly severed from the seventh daies Sabbath ver 4. which ãâã ãâã ãâã ãâã ãâã remaineth and is now shortly to be had to the people of God the faithfull sincere constant Christians the true Israelites v. 9. and so v. 10 11. where also the parallel is observed betwixt this rest of Gods giving and that Sabbatick rest which God is said to have rested on the seventh day For as that was a cessation from all the works of the six daies creation v. 10. so is this rest that is now to befall the Christians a remarkable discernible cessation from all the toyles and labours that their persecutions under the Jewish unbelievers had brought upon them and is accordingly styled ãâã ãâã ãâã ãâã ãâã rest or release to the persecuted 2 Thess 1. 7. and ãâã ãâã ãâã ãâã ãâã daies of refreshment or breathing from these toyles See Act. 3. Note a. According as it fell out in Vespasian's time immediately after the destruction of the Jewes See Note on Rev. 1. d. And thus when death is mention'd as the release of the Confessors from their sufferings Rev. 14. 13. it is express'd by ãâã ãâã ãâã ãâã ãâã their resting from their toyles or labours See Rev. 14. c. And it is father observable to this purpose that the institution of the Sabbath among the Jews though it be in Exodus 20. transcribed as a copie of Gods seventh daies rest yet Deut. 5. where that commandment is again repeated 't is set parallel to and commemorative of the deliverance out of Aegypt Remember thou wast a servant in the land of Aegypt and that the Lord thy God brought thee out thence with a mighty hand and stretched-out arm therefore the Lord thy God commanded thee to keep the sabbath day v. 15. By which it appears how fitly and with what analogie to Scripture-style this deliverance from persecutions and daies of peaceable serving of God are here styled a rest that had long been promised and now approached the Christians For as the Jewish Sabbath in some things resembled the rest after the Creation in being a cessation from works of weight and difficulty with which formerly the person was exercised and so also in respect of the time of observing it the seventh day but in other things is the represencation and commemoration of the deliverance out of Aegypt in respect of the tasks and stripes from which they were freed and of the plentifull condition to which they were brought so may the word rest prophesied of by the Psalmist both as it iconcerned the Jewes in Davids time as still future both after the Creation and after the entring into Canaan so many years and as it yet farther respected the times of Christ be fitly interpreted rest from persecutions and have one eminent completion in this the Christians peaceable enjoying of Christian assemblies which was now through the conduct of God approaching them CHAP. IV. 1. LET us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it Paraphrase 1. Upon those words of God c. 3. 15. an ominous admonition if it be not heeded we have great reason to fear lest that promise of coming to Gods rest as for those others to Canaan being made to us a promise of deliverance from our persecutors and peaceable daies of professing
spiritual seed of Abraham 18. That by two immutable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Paraphrase 18. That by promising first which when the condition is not neglected is immutable and then by adding an oath to it he might give us security of enjoying what we hope for of receiving the reward proposed to us 19. Which hope we have as an anchor of the soul both sure and stedfast and which entreth into that within the veile Paraphrase 19. This hope being that which keeps us from being tost and shipwrackt with the billows of the world as being able indeed to see through the afflictions and persecutions of this world and see somewhat beyond them daies of rest and release here and beyond that eternal rest hereafter in heaven meant by the holy place whither none but the priest could enter and parallel thereto the true faithfull Christians 20. Whither the forerunner is for us entred even Jesus made an high priest for ever note c after the order of Melchisedek Annotations on Chap. VI. V. 6. Fall away What ãâã ãâã ãâã ãâã ãâã falling away here notes may best be collected from the Context and that first from the Antecedents the illumination and tasting the heavenly gift and partaking of the Holy Ghost and tasting the good word of God and the powers of the future age and secondly by the Consequents crucifying again and putting to an open shame the Son of God The former shews from whence it is that they are said to fall and the latter how deep the fall is that is here spoken of The former consists of several degrees first ãâã ãâã ãâã ãâã ãâã those that have been inlightened That certainly signifies Baptism which among the Antients was generally call'd ãâã ãâã ãâã ãâã ãâã illumination And this contained under it not only the acknowledgment of the truth c. 10. 26. but farther also the vow of Baptisme that of forsaking all wicked wayes and adhering constantly to Christ to their lives end Now all that were thus baptized and thereby entred into the Church were received to absolution of all their sins past admitted to be members of the Church and to enjoy the privileges of Christians the mercies afforded men there called the gift of God Joh. 4. 10. And they that have enjoyed the benefit and comfort of this for some time may here fitly be expressed by ãâã ãâã ãâã ãâã ãâã that have tasted the heavenly gift and that phrase being annex'd to the ãâã ãâã ãâã ãâã ãâã illuminate with the Conjunction ãâã ãâã ãâã ãâã ãâã and may fitly be resolved to belong to the same matter as a fuller expression of the ãâã ãâã ãâã ãâã ãâã enlightned those that by being baptized have been admitted to these privileges of Christians and have tasted enjoyed them for some time But then as beside these of Baptisme and pardon of sin there were other ãâã ãâã ãâã ãâã ãâã extraordinary powers and gifts in the Church so here beside the mention of being inlightned and tasting the heavenly gift are added these other phrases that seem to be set on purpose to denote those higher endowments first ãâã ãâã ãâã ãâã ãâã made partakers of the Holy Ghost those which have the Holy Ghost which descended on the Apostles Act. 2. communicated to them for so had many believers at that time in the Church of Judea see Note on Act 2. d. and on Act. 6. c. and secondly ãâã ãâã ãâã ãâã ãâã having tasted the good word of God and the powers of the future age where first ãâã ãâã ãâã ãâã ãâã the future age is the very phrase used in the Septuagint Isa 9. 6. for the state of Christianity where Christ is called ãâã ãâã ãâã ãâã ãâã the father of the future age there being in the Jewes account two Ages the one before the other after the coming of the Messias and the second in respect of the former called ãâã ãâã ãâã ãâã ãâã future and so ãâã ãâã ãâã ãâã ãâã the future world ch 2. 5. that after the coming of the Messias and ãâã ãâã ãâã ãâã ãâã the after or later daies ãâã ãâã ãâã ãâã ãâã often mentioned in the New Testament secondly ãâã ãâã ãâã ãâã ãâã powers is the ordinary word to denote miracles and so ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã will be either those miraculous powers extraordinary gifts which were bestowed on believers by the coming of the Holy Ghost upon them for the confirming themselves and converting of others and so were generally the consequents and effects as of the Holy Ghost descending on the Apostles so of their imposing hands on others and their receiving the Holy Ghost for of such we oft read that they spake with tongues c. which were these ãâã ãâã ãâã ãâã ãâã powers miraculous gifts here spoken of or else more simply and so as to agree with the good word of God whereby the Evangelical promises are denoted the miraculous transcendent mercies enjoyed under the Gospel And then that will be the importance of these several sorts of phrases here put together those that are not only baptised Christians but furnished with extraordinary gifts and graces and such as have had experience of the wonderfull mercies and performances of Christ to Christians under the Gospel And such as were so will be the Subject of this Proposition Then for the Consequents they expresse the degree of the fall here spoken of They that are here supposed to have fallen from this state are said ãâã ãâã ãâã ãâã ãâã to crucifie Christ a second time and ãâã ãâã ãâã ãâã ãâã that is âo inflict open punishment upon him see Note on Mat. I. h. That must needs include renouncing and denying of Christ the looking on him as such as the Jewes pretended him to be when they crucified him that is as an impostor and accordingly the Hebrew ãâã ãâã ãâã ãâã ãâã answerable to ãâã ãâã ãâã ãâã ãâã falling away signifies with them Apostasie and so ãâã ãâã ãâã ãâã ãâã which is oft rendred ãâã ãâã ãâã ãâã ãâã to fall away doth denote also 2 Chron. 29. 19. and elsewhere and so the Gnostick hereticks which are in the Apostles eye are supposed by S. John to deny Christ and thereupon are called ãâã ãâã ãâã ãâã ãâã Antichrists And both these put together seem to make up the full importance of this place That they that being baptized illuminate Christians endowed with extraordinary gifts and having continued so for some time and so for their time ought to be Doctors c. 5. 12. fall off after all this not only to some wasting sin but to denying of Christ renouncing of him apostatizing from him could not possibly be again renewed to repentance and what that signifies will be seen Note b. Ib. Renew them again unto repentance What ãâã ãâã ãâã ãâã
rewards all his faithful servants that doe what they are enabled to doe toward the search and performance of his will And he that doth believe this what should ever tempt him to forsake or disobey him when his sincere faithful performances how dear soever they cost him here are sure to be abundantly rewarded by God and his forsaking and falling off to bring judgments and ruine upon him 7. By faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by which he condemned the world and became heir of the righteousnesse which is by faith Paraphrase 7. A like example of faith we have in Noah who believing the threats and heeding the warning of God that foretold the drowning of the world and assuring himself that God would destroy and drown the wicked of that age and preserve him and his family an embleme of the Church of faithful obedient Christians did accordingly so fear the judgment of God denounced against the wicked and believe Gods command of making an Ark for himself and his family that he set presently to making of that Ark by that means to save both himself and his family from the Floud Parallel to which is your belief of Gods threats and commands and making use of that way of securing your selves which Christ hath directed you a careful obedience and close adhering to the commands of Christ in this time of approaching destruction and thus as a Prophet he foretold and brought upon the whole world of sinful men an universal destruction and himself was left the only possessor of the earth had it all for an inheritance to him and his posterity and no question had the happinesse of another world as a reward of his pious fear and faith in God and the actions which he did out of that principle 8. By faith Abraham when he was called to goe out into a place which he should afterward receive for an inheritance obeyed and he went out not knowing whither he went Paraphrase 8. A like act of faith was Abrahams obedience to Gods command of leaving his Country and going whithersoever God should direct him not knowing whither it was only receiving a promise from God that his posterity should be the possessors of that place whither he was appointed to goe but no way assured that himself should ever be owner of any part of it 9. By faith he sojourned in the land of promise as in a strange countrey dwelling in Tabernacles with Isaac and Jacob the heirs with him of the same promises Paraphrase 9. And accordingly a like act of faith it was in him that though he sojourned in that land which was promised him in the same manner as he should if he and his seed had had nothing to doe with it he and his sons and his sons sons dwelling in it in Tabernacles erected for a transitory passage through it and not in houses as in a place of possession and thus they lived all their lives long till Jacob was removed into AEgypt yet he firmly believed that his seed should possesse that land and was himself very well satisfied without it 10. For he looked for a City which hath foundations whose builder and maker is God Paraphrase 10. Upon this ground of Christian faith that God had for him an abiding firm building which after a pilgrims life expected him in another world see 2 Cor. 5. 1. Heb. 12. 28. and would plentifully reward all his obedience though he had no other reward to receive in this life 11. Through faith also Sarah her self received strength to conceive seed and was delivered of a child when she was pastage because she judged him faithful who had promised Paraphrase 11. By the like belief and relying on Gods power and providence against all probabilities to the contrary Sarah being both barren and of an age past child-bearing did not only by her handmaid Hagar but of her own womb and that by Abraham when he was very old also receive strength to conceive and bring forth a son having no ground to believe this or hope it possible but that God had promised it and she was confident he would not break his promise but perform it 12. Therefore sprang there even of one and him as good as dead so many as the stars of the sky in multitude and as the sand which is by the sea shore innumerable Paraphrase 12. And as the reward of their faith of this they became so fruitful that from one Abraham called by that title of One Mal. 2. 15. and that at a time when he was past power of getting children there yet came a most numerous progeny according to the promise of God made to him and laid held on and depended on by his faith 13. These all died in faith not having received the promises but having seen them afar off note c and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth Paraphrase 13. And this his numerous posterity did not till the time of Joshua come to enjoy this promised land of Canaan only as Abraham went on cheerfully as believing that four hundred years after the promises should be performed to his seed so did they comfort themselves with the assurance that their posterity should enjoy them if they did not and meanwhile calling themselves guests and strangers in that promised land Gen. 23. 4. and 47. 9. and not possessors of it which is an inforcement of that constancy which is now called for of Christians in persecution upon strength of that promise of the approaching coming of Christ to rescue them which in case it should not come in their daies yet being so sure to come to their posterity so much sooner then the Canaan came to Abrahams posterity this may be matter of saith and encouragement to Christians as reasonably as the assured expectation of those promises was to Abraham and his posterity 14. For they that say such things declare plainly that they seek a Country Paraphrase 14. And this language of theirs calling themselves sojourners in Canaan and not possessors of it signifies that they did not think themselves at home but that they were in pursuit of a Country 15. And truly if they had been mindful of that country from whence they came out they might have had opportunity to have returned Paraphrase 15. And that not their own Country Chaldaea from whence Abraham first went out upon Gods command for he and his posterity had many seasons to have gone back thither if that had been the Country they look'd after 16. But now they desire a better country that is an heavenly wherefore God is not ashamed to be called their God for he hath provided for them a City Paraphrase 16. But now 't is clear that the Country which they profess'd to expect was that promised to their posterity which being not
the pleasures and advantages of a palace with the guilt of that cruel sin of persecuting the children of God which he could not escape doing if he lived in that court when he came to be of age 26. Esteeming the reproach of Christ greater riches then the treasures in AEgypt for he had respect unto the recompence of the reward Paraphrase 26. And counting that reproach which Christ Christians endure now and which the children of Israel the anointed of the Lord Psal 105. 15. then endured in AEgypt being most reproachfully afflicted and oppressed a far more desirable thing then all the wealth and power in AEgypt looking upon the great difference of rewards between those two states in another world wealth and greatnesse and persecuting Gods children being attended as Dives with flames and affliction and reproach with heaven and blisse like Lazarus And the like faith will it be in the Christian to renounce all those secular advantages that the Gnosticks now promise men that will forsake the pure faith and joyn with them in compliance with and assisting the persecutors and rather to suffer any the sharpest persecutions from the Jews then thus joyn and concur with them in persecuting the Christians 27. By faith he forsook AEgypt not fearing the wrath of the King for he endured as seeing him who is invisible Paraphrase 27. So after it was also an act of his faith and obedience to the word of God delivered him in the bush that being threatned by the King if he should ever any more mention the going out of the people of Israel Exod. 10. 28. he went out from the King courageously and having told Pharaoh that he would never treat with him more about it he conducted the Israelites out of AEgypt depending constantly on God and as firmly as if he had seen him present to secure and defend him And the like faith it is to confesse Christ now be the danger never so great and imminent of doing so 28. Through faith he kept the Passeover and the sprinkling of bloud lest he that destroyed the first-born should touch him Paraphrase 28. Another act of faith it was and obedience to God in Moses that he did that which he did about the Passeover and sprinkling the side-postes of the door to deliver by that means all the first-born of the Israelites by which was also typified the redemption wrought by Christ and that which is now approaching foretold and promised by him that he that endureth to the end shall escape that the believers shall be sealed and secured before the destruction come out against this people see Rev. 4. 7 c. 29. By faith they note f passed through note g the Red sea as by dry land which the AEgyptians assaying to doe were drowned Paraphrase 29. And an act of faith it was in the people of Israel that they ventured into the Erythraean sea and went through part of it as if it had been firm ground whereas the AEgyptians persecuting and trying to follow them were drowned And the like faith will now secure the constant sufferers whilst their persecutors are overwhelmed and destroyed by the same means that gives them deliverance 30. By faith the walls of Jericho fell down after they were compassed about seven days Paraphrase 30. An act of faith it was in Joshua and the people in obedience to him to go about Jericho seven days together with the Ark before them upon which followed the falling of the walls of it And the like in the Christians now to trust confidently in God's deliverance although they use no artifices or secular policies or means of their own to work it for them 31. By faith the harlot Rahab perished not with them that believed not when she had received the spies with peace Paraphrase 31. An act of faith it was in Rahab who had formerly been an Idoâatresse and an harlot and now kept an Inne or Victualling-house to entertain the spies sent by the Israelites safely believing that God whom they worshipp'd to be the true God whereupon she was saved alive when the rest of the incredulous idolatrous people of that land were destroyed And the like faith will it be in them now that shall use all kindnesse and fidelity to the persecuted Christians and the doing thus will be much a more probable way to secure them that doe it then all the Gnostick treacheries and compliances with the persecutors 32. And what shall I more say for the time would fail me to tell of Gedeon and of Barak and of Samson and of Jephtha of David also and Samuel and If the Prophets Paraphrase 32 33. What need I give you any more examples of this matter 'T were infinite to enlarge on this subject to tell you all that might be said for your encouragment to trust God and adhere constantly to him such were the great champions of Gods people who depending on Gods strength and blessing constantly and fearlesly discharged their duty and by Gods especial motion and their obedience thereto were raised up to govern the Israelites and to fight discharged their battles for them and to make conquests Gedeon over the Madianites Barak over the Canaanites Samson and Samuel over the Philistines Jephtha over the Ammonites David over the Amalekites Jebusites Moabites Philistines Idumaeans Syrians and all these by faith not thinking they should be able to vanquish them without fighting but fighting valiantly and depending on God's promise and power to give them victories with small as well as with great numbers who again by faith lived godly and righteous lives received great mercies from God miraculously onely by the strength of his having promised it And some of them Daniel by name contained under the word prophets ver 32. obtained that miracle of mercy and deliverance from God that the Lions when he was thrown into their den did him no hurt 33. Who through faith subdued Kingdomes wrought righteousnesse obtained promises stopped the mouths of lions Paraphrase 33. What need I give you any more examples of this matter 'T were infinite to enlarge on this subject to tell you all that might be said for your encouragment to trust God and adhere constantly to him such were the great champions of Gods people who depending on Gods strength and blessing constantly and fearlesly discharged their duty and by Gods especial motion and their obedience thereto were raised up to govern the Israelities and to fight their battles for them and to make conquests Gedeon over the Madianites Barak over the Canaanites Samson and Samuel over the Philistines Jephtha over the Ammonites David over the Amalekites Jebusites Moabites Philistines Idumaeans Syrians and all these by faith not thinking they should be able to vanquish them without fighting but fighting valiantly and depending on God's promise and power to give them victories with small as well as with great numbers who again by faith lived godly and righteous lives received great mercies from God
Christians out of their persecutions This is apparently spoken of by the Prophets and by Christ and by the Apostles both in their preaching see Note a. on the Title of the Epistle to the Romans and in their Epistles written but a little before it was to come That it was so long deferred was matter of some trouble to some and objection against the truth of these predictions v. 4. to which this Apostle here answers v. 9. that the reason why God doth make some stay in this matter is that men may have time to repent and reform and escape this vengeance which when it comes will come so suddenly and unexpectedly as to surprize many that look not for it v. 10. and that he repeats again v. 15. bidding them count the long-suffering of the Lord that is this deferring his judgments salvation that is a means designed by God to bring men to repentance And for this particular it is that he cites S. Paul as concurring with him in this account of the reason of Christs delaying his coming adding only this of S. Paul that in all his Epistles he hath spoken of these things that is said a great deal concerning this coming of Christ Having gone thus far he passeth his observation of the then present temper of men and behaviour in this matter that there were some giddy unsetled Christians which upon occasion of some things not so clearly revealed by those that have foretold this coming of Christ have fallen into pernicious errors What things those were which are here said to be ãâã ãâã ãâã ãâã ãâã hard to be understood and what dangerous errors drawn from thence will perhaps be hardly defined by us at this distance That Cerinthus by misunderstanding some of these predictions came to think that Christ should have a temporal kingdome upon earth where men should enjoy all carnality see Note on Rev. 2. a. and he and his followers may be thought to be these ãâã ãâã ãâã ãâã ãâã here the unstable Christians that distorted these predictions Or because it is added of the same men that they doe disstort other scriptures also to their own destruction it will not so fitly be restrained to Cerinthus but more generally be spoken of the Gnosricks who by a strange liberty which they used in expounding the Scriptures of the Old Testament calling it ãâã ãâã ãâã ãâã ãâã knowledge of mystical senses brought in most damnable doctrines of uncleannesse c. And these sure are the men here spoken of called unstable because they fell off from the truth and ãâã ãâã ãâã ãâã ãâã scoffers V. 3. as that notes Apostates see Note on Jude 18. And having thus discovered who the men were it will be more possible by the same clew to discover what the things were which are by S. Peter called ãâã ãâã ãâã ãâã ãâã hard to be understood I shall here offer my conjecture Our Saviour when he foretells this his coming very particularly Mat. 24. and defines the time so far that it shall be certainly within the compasse of that generation V. 34. and in the life-time of some that were there present Mat. 16. 28. yet for the precise time of it the day and hour he pronounceth clearly that no man nor angel V. 36. no nor the Son himself Mar. 13. 32. knows of that that is none but the Father Accordingly he answers the Apostles Act. 1. 7. demanding whether he would then after his resurrection restore the kingdome to Israel It is not for you to know the times and the seasons which the Father hath kept in his own power that is the day and houre in Matthew the punctual time of this kingdome of God this coming of Christ God the Father had kept secret revealed it neither to man nor Angel neither should it be revealed to any This I suppose is the meaning of 1 Thess 5. 1 2. that of the times and seasons that is of the very time which God in his wisdome had chosen for this remarkable coming of Christ upon his crucifiers he needed not write it being sufficiently known that it was to come as a thief in the night that is not to be discerned beforehand In which place that which is ãâã ãâã ãâã ãâã ãâã times and seasons V. 1. is ãâã ãâã ãâã ãâã ãâã the day of the Lord V. 2. just as Act. 1. 7. the times and seasons are all one with the day and hour Mat. 24. 36. and so in stead of no mans knowing of it Mat. 24. and Gods reserving it in his own power so that it is not for them to know it Act. 1. 7. is there the coming of that day as a thief in the night ây which may be concluded that that phrase of that dayes coming as a thief in the night is set to signifie the uncertainty when that day would be And so Christ explains that phrase if the good man of the house knew in what watch the thief would come c. intimating that the coming of a thief is supposed to be unknown to him that is to be robb'd by him Now it is apparent that this saying of Christ's in this sense is here laid as the foundation of the discourse and words which here we are endevouring to explicate But the day of the Lord shall come as a thief in the night V. 10. that is But the punctual time of this coming is unknown upon which he builds all watching and caution and continual expectance V. 12. And having added what advantage the faithful Christians shall receive by this means peaceable days of serving Christ express'd by new heavens and new earth that is a new world wherein dwelleth righteousnesse which therefore he adviseth all to wait for for that is the meaning of ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã let us not we doe expect them and depend on them according to his promise he then gives them an account why 't is thus long deferr'd and adviseth all to make the right use of it make it their season of repentance V. 15. which being confirmed by S. Pauls authority he hath no more to add on this matter but this that the objection of the Apostates V. 3. against the truth of Christ's promise of coming in this manner was founded onely in the obscurity and unknownnesse of some particulars in this matter which very probably signifies that profess'd unitelligiblenesse of the punctual time of Christ's coming which because no body would or could tell them when it would be therefore they will not wait for it in purity and sobriety and practice of such Christian vertues as were required to prepare them for it when it should come but walk after their own lusts V. 3. follow their own sensual courses and perswade themselves that it will never come that no such judgment is likely to come at all upon them and so that day comes upon them unawares and they perish in it with the crucifiers
2. Pet. tit a. to have been written before the destruction of Jerusalem And if that were indeed granted to be written by Simeon the second Bishop of Jerusalem yet that would be a competent distance from Judas the fifteenth Bishop there The whole businesse of this Epistle as of S. Peter is such as is fully applicable to the times foregoing the destruction of Jerusalem and the ruine of the Jewes and Judaizing Christians and Gnosticks involved in the same calamity out of which only the constant Christians were to have deliverance v. 3. And so it may very reasonably be affirmed to be written by the Apostle S. Jude clearly defined to be the brother of James an argument of such force against all the contrary pretensions that those which doubt of the Apostolicalnesse of the Epistle are fain to leave out those words but without the authority of any one Copie to countenance them and that as the Epistle of S. James and those of S. Peter addressed to the Jewish Christians in the dispersion on purpose to fortifie them against the corruptions of the Gnosticks which had now broke in among them S. JUDE 1. IUDE the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Jesus Christ and called Paraphrase 1. Jude one of the disciples and Apostles of Christ the son of Alphaeus as James also was and called also Lebbaeus and Thaddaeus Mat. 10. 3. to those that have received the faith the dispersed Jewish Christians see Mat. 20. c. sanctified or beloved by God the Father and preserved by Christ from that destruction and judgment that befalls others the contumacious resisters and crucifiers both here and to all eternity 2. Mercy unto you and peace and love be multiplied Paraphrase 2. I send you greeting and wish and pray for all the blessings of heaven to be multiplied upon you particularly that great blessing and vertue of Christian peace and charity 3. Beloved when I gave all diligence to write unto you of the common salvation it was needfull for me to write unto you and exhort you that you should earnestly contend for the faith which was once delivered to the saints Paraphrase 3. Beloved I thought it my office to write briefly unto you upon one subject wherein you are nearly concerned viz. that special promise of Christ now shortly to be fulfilled among you of an universal preservation and deliverance see Rom. 13. note c. that shall befall the Christians when the unbelieving Jewes shall be utterly destroyed And being to write to you on that subject there was nothing more necessary for me to begin with then to exhort you to adhere constantly to and contend for the Christian doctrine preached uniformly to all by consent of all the Apostles whithersoever they have gone out and not to renounce it in time of persecution as some would teach you 4. For there are certain men crept in unawares who were note a before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousnesse and note b denying the only Lord God and our Lord Jesus Christ Paraphrase 4. For as it hath been foretold by Christ Mat. 24. 10. that it should so now it is come to passe there are come in very slily into the Church false teachers who shall be destroyed by that notable coming of Christ see 2 Thess 2. 8 c. and are for their sins and vilenesse prophesied of that they shall be so destroyed abominable persons converting the Gospel or Christianity into all manner of unnatural lust and denying Jesus Christ out only Master our only God out only Lord and setting up Simon Magus in stead of him and of God the Father also 5. I will therefore put you in remembrance though you once knew this how that the Lord having saved the people out of the land of Aegypt afterward destroyed them that believed not Paraphrase 5. In respect to whom I desire to put you in mind of what you know sufficiently in the reading the Scripture where all other such knowledge is communicated to you that when God delivered the Israelites out of Aegypt the unbelieving murmurers of those Israelites those that renounced the God and the Moses which had delivered them were in the compasse of forty years all of them destroyed by God in the wildernesse and so now though all these constant believing Christians be to expect deliverance yet those Christians that fall into such sins as these shall have their vengeance also destruction with the unbelievers 6. And the Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darknesse unto the judgment of the great day Paraphrase 6. And the same is observable of the Angels created by God for glory and blisse and constant obedience to him but those of them that presently fell and apostatized from God were cast out of heaven and are now bound over to eternal hell at the present in a dark miserable state but such as at the day of doom shall be made much more miserable to them And the like punishment are the vicious Apostate Christians to expect a present state of misery and destruction here with the persecuting Jewes and eternal hell hereafter 7. Even as Sodome and Gomorrha and the cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of note c eternal fire Paraphrase 7. After the manner that befel Sodome and Gomorrah and Adma Zâboim which were guilty of the same unclean sins that these Gnosticks or corrupt Christians are now guilty of having given themselves up to all unnatural lust and accordingly were then most notoriously punished with utter destruction by fire and brimstone from heaven and that but an essay of those eternal flames of hell under which they now are involved and so may well be a warning to all that fall into the same sins at this time 8. Likewise also these filthy dreamers defile the flesh despise dominion and speak evil of note d dignities Paraphrase 8. And yet for all these examples these Gnosticks that are led themselves by their own dreams and irrational doctrines and obtrude them upon the people first fall into all unnatural filthy practices and secondly teach the doctrine of Christian liberty so as to free all Christians from all authority of Master or King see 1 Tim. 6. 1 c. and thirdly speak contumeliously of the Apostles and Governours of the Church all that have any superiority above or authority over them see 2 Pet. 2. 10. which three libertine and insolent doctrines and practices are the peculiar character of those hereticks 9. Yet Michael the Archangel when contending with the devil he disputed about the note e body of Moses durst not bring against him a
not only may but must be so understood appears by the Latine of Irenaeus which only is extant which reads it thus Antichristi nomen per ipsum utique editum fuisset qui Apocalypsin viderat neque enim ante multum temporis visum est sed pené sub nostro seculo ad finem Domitiani imperii The name of Antichrist would have been published by him who saw the Apocalypse for it was not seen any long time since but almost under our age at the end of Domitian's Empire Where the word visum in the neuter seen not visa in the feminine belongs apparently to the name not to the Apocalypse Secondly I answer that although it should still be acknowledged to be the opinion of Irenaeus that John received the Revelation and all his Visions at the end of Domitian yet on the other side 't is the affirmation of Epiphanius that John prophesied in the time of Claudius Caesar when saith he he was in the I le Patmus And that which may give authority to Epiphanius's testimony is this First that Epiphanius in that place is a writing against the Montanists about the authority of the Apocalypse and that the later it were seen or written the more it would have been for his turn toward confuting or answering them whose objection it was that the Church of Thyatira mentioned in the Apocalypse was not yet a Church when that was said to be revealed And therefore if it had been but uncertain whether it were written so early or no he would without all question have made use of this as some advantage against his adversaries whom he was then in confuting Secondly that Epiphanius is so farre from doing this that he doth twice in the same place expresly affirm first that his being in the Isle of Patmus secondly that his seeing these Visions there yea and his return from the Island were in the time of Claudius Having said this for the confirming this assertion of Epiphanius to have as much authority as his testimony can give it four arguments I shall adde for the truth of it The first negative to the disparagement of that relation that affirmes him banish'd by Domitian and returned after his death in Nerva's reign For of the persecution by Domitian there be but two authors mentioned by Eusebius Tertullian and Hegesippus but of Tertullian he hath these words ãâã ãâã ãâã ãâã ãâã Domitian went about to do as Nero had done being a part of his cruelty or as Tertullian's words are portio Neronis de crudelitate a portion of Nero for cruelty sed facile coeptum repressit restitutis etiam quos relegaverat but he ceased from it presently and recalled those whom he had banished which no way agrees with his banishing John and not recalling him all his life as is supposed in the other relation and affirmed by Eusebius And therefore Baronius that is for his banishment under Domitian in the tenth year of his reign is forced fairely to reject Tertullian's authority in this matter giving for it his proof out of Dio viz. that Nerva released those who were condemned of impiety and restored those who were banished Which affirmation of Dio's being granted as far as belongs to those who were in exile or stood condemned at Nerva's coming to the Empire doth no way prejudice the truth of Tertullian's words of Domitian's having repress'd his severity against the Christians and revoked the banished wherein he is much a more competent witness then Baronius No more doth his killing of his unckle Clemens and banishing his cosin Flavia Domitilla for that was five years after this time of John's supposed banishment in the fifteenth or last year of Domitian's reign In the relation of Hegesippus a most antient writer that lived in those times there is no more but this that Domitian had made a decree for the putting to death all that were of the linage of David that some delators had accused some of the children of Jude the kinsman of our Saviour ãâã ãâã ãâã ãâã ãâã as such who were of Davids seed that Jocatus brought these to Domitian but upon examination being found to be plain men and such as believed not Christs kingdome to be ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã of this world or earthy but heavenly and Angelical to begin at the end of the world ãâã ãâã ãâã ãâã ãâã he set them free and by Edict took off the persecution against the Church and they being released became Bishops in the Church and continued peaceably and live till Trajanus's daies And this certainly agrees very little with the other relation nor can any account probably be rendered why when the persecution of Christians was taken off by the Edict and ãâã ãâã ãâã ãâã ãâã peace restored to the Church of Christ and when the profession of Christianity in the sonnes of Jude being by the them avowed to the Emperor was not yet thought fit to be punished in the least yet John should be banished and continue in his exile till Nerva's reign for no other crime but that of being a Christian Where by the way Baronius's artifice much failes him Tertullian saith he fell into his error by following Hegesippus's authority but Hegesippus saith he spake apparently de ea persecutione quae mota est in Judaeos of that persecution that was raised against the Jewes not against the Christians How true that is will now appear when the express words are that by that Emperors Edict the persecution against the Church sure that was not of Jewes but Christians ceased Secondly that about the ninth year of Claudius the Christians were pursued and banished by the Roman Powers That at that time Claudius banished the Jewes out of Rome is evident by Josephus and acknowledged by all and that by the Jewes the Christians are meant appears by Sueonius in the life Claudius c. 25. Judaeos impulsore Chresto assiduè tumultuants Româ expulit He banished the Jewes out of Rome for the tumults which they daily raised by the impulsion of Chrestus By Chrestus it is certain that the Roman writers meant Christ calling him Chrest and his followers Chrestians as Terutllian observes Apol. c. 3. And so they that were acted by the impulson of Chrest in that narration must though called Jewes necessarily be resolved to be Christians And what was done at Rome is to be supposed to have been done also in other parts of the Emperors dominions and so that edict mentioned Act. 18. 2. was in reason to reach to Ephesus and may justly be thought to have involved S. John there And accordingly Chronologers have placed this banishment of his to Patmus in that year Thirdly that about Claudius's time it was that the unbelieving Jewes began and continued to oppose and persecute the Christian Jewes and thereupon the Gnosticks compliances and making as if they were Jewes to avoid persecutions are so oft taken notice of by S. Paul Gal. 6. 12. and
concerned and grieved at this and so to make my complaint thereof 5. And one of the Elders saith unto me Weep not behold the Lion of the tribe of Judah the root of David hath prevailed to open the book and to loose the seven seals thereof Paraphrase 5. And one of the Elders ch 4. 4. that was in one of the thrones one of them that sate with God in judgement comforted me and told me that Christ known by those two titles of the Lion of the tribe of Judah Gen. 49. 9. and the root of Jesse Isa 11. 1. having by his voluntary suffering of death received this reward from his Father to have all power given to him at his resurrection and so from a slaughtered Lamb being turned into a roaring devouring Lion had this privilege among others bestowed on him by his Father to reveal yea and to execute the decrees contained in these volumes 6. And I beheld and lo in the midst of the throne and of the four beasts and in the midst of the Elders stood a Lamb as it had been slain having seven horns and seven eyes which are the seven spirits of God sent forth into all the earth Paraphrase 6. This was farther exemplified to me for I looked and saw what I had not seen before a Lamb bloody with wounds visible in him as one that had been butchered Christ crucified and risen from the dead and so indued both with power to subdue his enemies fitly express'd by this style of horns see Luk. 1. n. and so used here ch 17. 3. and with all knowledge and wisdome to order it fitly having instruments to execute his will present and ready prest at his service and also officers Angels ch 4. 5. and Zach. 4. 10. to visit and give him account of all that was done in Judaea and elsewhere the persecutions which the Jewes brought upon the Christians 7. And he came and took the book out of the right hand of him that sate upon the throne Paraphrase 7. And this Lamb Christ came and took the book out of God's hand that is received power from God as the reward of his sufferings to reveal and make known and then to execute on that people those heavy judgments contained in those rolls 8. And when he had taken the book the four beasts and four and twenty Elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the note c pravers of saints Paraphrase 8. And when this power was given to him this being the instating him in that royal authority next to God himself that is setting him on the throne of judgment called sitting at God's right hand or reigning till he brought all his enemies under his feet the four living creatures by which the four Apostles were represented ch 4. 6. and the Elders that ch 4. 4. sat on the four and twenty thrones about the Judge gave all acknowledgments of supreme power to Christ and every one praised and magnified God in these approaching judgments of his and presented to him beside their own lauds the thanksgivings of all the believers then living who had been persecuted and denied the liberty of their Christian profession and assemblies 2 Thess 2. 1. by the malice of the Jewes but now by their approaching destruction were likely to be rescued from their pressures to a flourishing condition of quiet for some space 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Paraphrase 9. And in their names and their own they sang praises to him acknowledging this dignity and regal power to be most worthily instated on him as a reward of his sufferings by which he overcame Satan and redeemed all faithfull believers not onely out of the power of sin and hell but also of their persecutors on earth bringing them to quiet halcyonian daies giving them tranquillity and liberty to assemble freely to his service as a choice peculiar people of his see note on ch 1. d. and accordingly concluding that this royal benefit they should now enjoy through this act of vengeance on Christ's and the Christians enemies the obdurate Jewes which was here undertaken by him ver 6. 10. And hast made us unto our God kings and priests and we shall reign on the earth Paraphrase 10. And in their names and their own they sang praises to him acknowledging this dignity and regal power to be most worthily instated on him as a reward of his sufferings by which he overcame Satan and redeemed all faithfull believers not onely out of the power of sin and hell but also of their persecutors on earth bringing them to quiet halcyonian daies giving them tranquillity and liberty to assemble freely to his service as a choice peculiar people of his see note on ch 1. d. and accordingly concluding that this royal benefit they should now enjoy through this act of vengeance on Christ's and the Christians enemies the obdurate Jewes which was here undertaken by him ver 6. 11. And I beheld and I heard the voice of many Angels round about the throne and the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands Paraphrase 11. And I looked and behold all the Angels of heaven in infinite multitudes attending on God joyned with the Apostles and Bishops in giving praises unto him 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honour and glory and blessing Paraphrase 12. And all said with a loud voice All power c. are most worthily attributed to Christ as a reward of his crucifixion All this dignity to himself and advantages to believers are a just reward of his sufferings by which he hath dearly bought them 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing and honour and glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever Paraphrase 13. And all other creatures in the world made the same acknowledgment noting these judgments that should now fall on the Jewes as they were most just so also to be most seasonable and infinitely advantageous to his people who should be rescued by that means 14. And the four beasts said Amen And the four and twenty Elders fell down and worshipped him that liveth for ever Paraphrase 14. And a general adoration was paid unto Christ as unto God himself noting this punishment of the Jewes to be a just act of divine revenge on their crucifying of Christ who being by his divine power raised from the dead by the same destroyeth
the Romans thence kill eight thousand of them four thousand Jewes that had gotten thither for shelter plunder the place and the whole lower city and then ãâã ãâã ãâã ãâã ãâã retired to the upper city Sion the best fortified place and there planted themselves For the taking of this Titus was fain to use engines of battery and to that end to cast up works And having done so assoon as ever a piece of the wall was beaten down of a sudden a strange fright and consternation took them some crying out that the whole wall on the West was demolished others that the Romans were entred others that they saw them in the Towers and such a change followed in the mindes of all their leaders or ãâã ãâã ãâã ãâã ãâã parallel to the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Kings and mighty men and commanders here that they that were just now in the greatest pride and rage and contempt of their enemies and by the deceits of false prophets suborned by them endeavoured to make all confident that they should have successe now trembled and quaked and sought which way to fly upon which Josephus observes ãâã ãâã ãâã ãâã ãâã the power of God upon impious men For saith he the Tyrants of their own accords coming down out of their towers ãâã ãâã ãâã ãâã ãâã quitted their garrisons which otherwise no force could have been able to take And a multitude of them endeavouring to get away but being not able to doe so run into caves under ground and into the foulest vaults and so the Romans took the towers and burnt the houses kill'd a multitude in the streets without any the least opposition And so the city was taken this being the last act of that bloody tragedy as here this hiding in the caves appears to be attended immediately with these words for the great day of his wrath is come and who shall be able to stand answerable to the Romans setting up their ensigns on those towers at this point of time and celebrating their victory with shouts and singing as Josephus saith adding that when Titus came and saw these towers thus madly forsaken by the Jewes he wondred exceedingly and left them standing for a monument of his strange successe when he demolished all other walls of the city After this the Romans making a narrow search in all the noisome vaults and caverns they kill'd whom they found there And John one of the Generals of the seditious being almost famish'd in a vault begg'd quarter and was taken out and kept in prison and so Simon son of Gioras the other of their Generals having gotten into an inner vault after some dayes his victuals failing came out of the vault in his white stole and purple garment and yielded himself to a Roman souldier that was left there And him Titus reserved to be carried in triumph to Rome with him And for the rest of the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã seditious and robbers so call'd from their short sword that is the remainders of the two factions the Zelots being before murthered by the former of them in the Temple they were appeached by one another and brought out and either kill'd by the Romans or kept to adorn the triumph or sent as slaves into Aegypt or in the several provinces set to fight with wilde beasts on the Theatres So exactly true is it which is here said that as the Kings and great ones so ãâã ãâã ãâã ãâã ãâã every servant and every free-man did thus hide themseves in the caves as the final completion of this destruction And if the ãâã ãâã ãâã ãâã ãâã the stones of the mountains have any farther peculiarity of signification it may fitly be interpreted of the walls of the Temple where Josephus saith the Priests hid themselves at the time of the fiting of the Temple by the Roman souldiers from whence five days after they came out being forced by hunger and were brought to Titus and put to death To which purpose it is commonly known that as the Temple is called the mountain or hill of the Lord so ãâã ãâã ãâã ãâã ãâã stones may fitly signifie walls that are made of stone and so may probably signifie Mat. 27. 51. the walls of the Temple rather then the Tomb-stones And if so then their hiding themselves in the walls of the Temple as Josephus relates will be literally expres'd by this phrase ãâã ãâã ãâã ãâã ãâã the stones of the mountains or if not yet prophetically and mystically it may thus be signified as that which follows their crying to the mountains to fall upon them is a prophetical expression to signifie the sadnesse and direfulnesse of their present condition V. 16. Wrath of the Lamb The anger of the Lamb and the great day of his anger here v. 16 and 17. and ãâã ãâã ãâã ãâã ãâã thine anger ch 11. 18. are set to expresse this vengeance on the Jewes whereof the crucifixion of Christ was so great and particular a provoker Hence is it that in the Gospel 't is called the kingdome of God and the coming of Christ and in Josephus and Eusebius ãâã ãâã ãâã ãâã ãâã divine visitation Euseb l. 3. c. ãâã ãâã ãâã ãâã ãâã destruction from divine vengeance c. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã punishment from God ibid. and all this from S. Luke ch 21. 22. who calls them ãâã ãâã ãâã ãâã ãâã days of vengeance from God poured out upon them remarkably for what they had done unto Christ And one phrase yet more eminent there is to the same purpose Rev. 16. 14. ãâã ãâã ãâã ãâã ãâã the warre of the great day of God that ruleth all that is the bloody destruction which this just judgment of God brought upon them for their crucifying of Christ and persecuting and killing of Christians CHAP. VII 1. AND after these things I saw four Angels standing on the four corners of note a the earth holding the four winds of the earth that the wind should not blow on the earth nor on note b the sea nor on any tree Paraphrase 1. After the general view and description of God's vengeances on the Jews succeed now the particular executions of them and therein the first thing that was represented to me was Christ's peculiar care for the preserving of the true penitent believers of them out of the common destruction who are therefore first to be mark'd as the houses of the Israelites in Aegypt that the plague may passe over them and so secured before the vengeance break out upon them in common This is here thus expres'd in vision I saw saith he four Angels that had power to bring punishments famine c. foretold c. 6. upon Judaea but making stay before they would do it not permitting any of these mischiefs as yet to break out upon them 2. And
ãâã ãâã ãâã ãâã ãâã is an easie and ordinary phrase to denote the matter of the prophecy and not the auditors of it as when Ezech. 32. 2. 't is said take up a lamentation ãâã ãâã ãâã ãâã ãâã it is not before but concerning Pharaoh Then for the ãâã ãâã ãâã ãâã ãâã many that in the ordinary Translation is joyned with people in the Greek 't is the last word of the verse adjoyned to ãâã ãâã ãâã ãâã ãâã Kings and so must in reason be joyned in the rendring Then for the rest that follow ãâã ãâã ãâã ãâã ãâã nations and languages those words most fitly signifie the heathen world of distinct languages one from another and all from the Jewes and agreeably the ãâã ãâã ãâã ãâã ãâã many Kings will signifie their Princes or considering them together in an army their Commanders or Rulers over them And the joyning of these with the ãâã ãâã ãâã ãâã ãâã the people of the Jewes in the ensuing prophecy will then signifie their fighting and destroying the Jewes and so it will most exactly belong to the time of Adrian the Emperor of Rome and his Commanders all such being called ãâã ãâã ãâã ãâã ãâã Kings see c. 6. Note h. Marcius Turbo and Rufus c. together with the Auxiliaries that came in to him from the Parthians and many other nations All which together are the subject of his next prophecy ch 11â which is yet wanting to complete the destruction of the Jewes and therefore 't is said ãâã ãâã ãâã ãâã ãâã Thou must prophesy again or see another Vision and this will be the subject of it the dealing of the Jewes and the farther destruction that befell them in Adrian's time By what hath here been said will appear also what is meant by the people and kindred or tribes and tongues and nations c. 11. 9. the two former ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã people and tribes denoting the Jewes and the tongues and nations denoting the Gentiles viz. the people of Jerusalem as now they were made up of Jewes and Gentiles neither of which should shew any reverence to the Christians or expresse any kindnesse to them whilst those seditious people under Barchochebah were in power but on the contrary use them contumeliously and triumph over them v. 10. And so I suppose ãâã ãâã ãâã ãâã ãâã tribes and tongues and nations c. 14. 7. may denote the Jewes and Gentiles that is in that place the Saints or Christians wheresoever inhabiting CHAP. XI 1. AND there was given me a reed like unto a rod and the Angel stood saying Rise and measure the Temple of God and the note a Altar and them that worship therein Paraphrase 1. After the destruction of Jerusalem by Titus c. 10. the most memorable passage concerning this matter of the Jews and so the fittest matter of a farther vision being that which fell on that people under the Emperor Adrian the next vision here seems to belong to that And by way of preparation to the representing of it here is first set down Adrian's re-building of Jerusalem and setting up the heathen worship there To this purpose faith he Methought I had a measuring rod or pole or pertch given me as in Ezechiel c. 40. and a command from the Angel to mete the Temple of God that is first the Sanctuary or Holy and in it the Holy of Holies and then the Court where the altar of burnt-offerings stood and where the people worshipp'd and prayed to God called the court of the Israelites This measuring is the inclosing or setting thus much of the Temple apart in memory of the former consecration not to be profaned or medled with that is built upon by the Emperor Adrian who now designed to erâct a new city there calling it by his own name Aelius Aeelia 2. But the court which is without the Temple leave out and measure it not for it is given unto the Gentiles and the holy city shall they tread under foot fourty and two moneths Paraphrase 2. But I was appointed to leave or cast out that is not thus to measure or inclose the court of the Gentiles called the outer court see note on Eph. 2. a. noting that the Roman Emperour should take that in and build upon it and about it a new city not only for Jews but Gentiles to live in and so that Jerusalem formerly called the faithful and holy city should now being thus re-built be called by another name and prosaned with Idol-worship a Temple being erected to Jupiter upon mount Sion and so continue for the same proportion of time that is three years and an half that it had in Daniels prophecy been profaned by Antiochus Dan. 7. 25. 3. And I will give power unto my note b two witnesses and they shall prophesy a thousand two hundred and threescore days clothed in fackcloth Paraphrase 3. And all this time there being two Christian Bishops of Jerusalem one of the Jewish t'other of the Gentile or stranger Christians there and these being raised up by God like prophets to forewarn men of their sinnes and danger shall like prophers set themselves against the sinnes both of the Jewes and Gentiles labour to convert them all to Christianity to bring them to the reformation of their wicked lives to the purging out of all the abominable sins mentioned c. 9. 20 21. unreformed among them and this the Angel told me they should do all that space of three years and an half mentioned v. 2. and do it as prophets are wont when they prophesy judgments on unreformed sinners in sackcloth see Mat. 3. d. denoting the yet farther evil effects that would be consequent to their still holding out impenient against the Faith 4. These are the two Olive-trees and the two Candlesticks standing before the God of the earth Paraphrase 4. These two Bishops of the Christian Churches there together with the congregations belonging to them were now to be look'd on as the advancers and restorers of piety after that general depravation and infidelity in that place and are therefore compared the Bishops to Zorobabel and Joshua Zach. 4. 3. described there by the embleme of the two Olive-trees and the two Churches to the two Candlesticks see ch 1. 20. standing before the God of the land ver 14. that is serving Christ continually at a time of such universal corruption among all others 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed Paraphrase 5. And to these two are appliable two passages of story belonging to Elias as first bringing down fire from heaven noting what shall befall their enemies v. 13. 6. These have power to shut heaven that it rain not in the days of their prophecy and have power over waters to turn them to blood and to smite the earth with
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
no Edict against them as Christians at the least none for the putting of them to death as the plea of S. Paul before Felix and Festus his appeal to Caesar which was at the beginning of Nero make it plain And accordingly we finde that when S. Paul came to Rome Act. 28. he preached there ãâã ãâã ãâã ãâã ãâã with all boldnesse or publicknesse and was not forbidden And at the writing of his Epistle to the Romans their faith saith he was famous in all the world Rom. 1. and he had oft desired to come to them Rom. 15. 22. and that for many years v. 23. And all this in Claudius's time before his going to Rome which argues also that this woman was not yet fled that is banish'd into the wildernesse And therefore of Nero it is Tertullian's phrase that he first dedicated persecution primum Neronem in hanc sectam ferociisse Nero was the first Emperor that persecuted Christian Religion V. 9. Great Dragon The Hebrews call Satan ãâã ãâã ãâã ãâã ãâã the old serpent so again c. 20. 2. And the casting him out at this time is the prospering of the Christian faith consequent to this discomfiture of Simon Magus and the manifestation of the power of Christ So faith Arnobius 1. 2. Non distulerunt res patrias linquere veritati coalescere Christianae viderunt enim currum Simonis c. They delayed not to leave all their worldly possessions and to cleave to Christianity which was now under interdict For they saw Simons chariot and fiery horse dispelled by the breath of Saint Peter's mouth c. And as by this means the Heathens were converted to the faith by seeing the power of Peter so were the Gnosticks discomfited seeing their leader Simon destroyed V. 10. Accused them The accusation that Satan brings against sincere Christians appears by his dealing with Job c. 1. 9 11. to be to this effect that they are Hypocrites and will only serve God as long as he protects and defends them This it hereby appears that Satan looks on as the charge of all others most for his turn to bring against men and therefore that which he most desires to have truely said of them Now the chief doctrine of the sect of the Gnosticks the followers of this Simon who is called the first-born of Satan was this that in time of persecution it is lawful to denie and forswear Christ which was the very thing that the Devil laid to Job's charge and consequently all that were by him seduced into that doctrine Satan might justly accuse before God day and night as really guilty of that accusation But when the doctrine of the Guosticks and the professors of it were now cast out of the Church then this is here truly said that the accuser of the brethren that is of Christians is cast out that is Satan can no longer with any justice accuse the Christian Church or if he doe he is found to be a false accuser V. 16. The earth helped the woman The solemn notation of Judaea by ãâã ãâã ãâã ãâã ãâã the land hath often been taken notice of and is very pertinent to this place the seditions that were raised there about this time of Nero's reign diverting the malice designed against the Christians and the same continued all the time of Galba Otho Vitellius Vespasian and Titus and in all this space the Romans being wholly taken up about the Jews the heathen Emperors did nothing against the Christians till Domitian comes who is the subject of the Vision in the next Chapter CHAP. XIII 1. AND I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns and upon his horns ten crowns and upon his head note a the name of blasphemy Paraphrase 1. And I was in the island Patmos upon the sea shore when I saw the vision that I am now to set down viz. concerning the execution of that âdesigne of Satan of bringing persecution on the Christians at Rome ch 12. 17. And here the first thing I saw was a beast representing the heathen worship as it stood at Rome rising out of the sea as that is all one with the abysse or deep that is introduced among them by Satan see note on ch 11. c. and thriving and prospering by the strength and power of the Roman Emperors that heathen worship represented by this first beast and the Roman Empire by the seven heads either as seven Emperors ch 17. 10. or else as referring to the seven hills of Rome the seat of this Idol-worship usurping to its self that blasphemous title of being a Goddesse and the ten horns ten Kings noting those that complied with Rome in this deifying of their Emperors and in the rest of their Idol-worship viz. the many Kings that were by the Roman Emperor set over other places who therefore are said to have ten crowns 2. And the beast which I saw was like unto a leopard and his feet were as the feet of a bear and his mouth as the mouth of a lion and the dragon gave him his power and his feat and great authority Paraphrase 2. And this Idolatrous heathen worship thus assisted by the power of the Empire began to be very cruel and cannot sufficiently be express'd by one cruel beast but having variety of all kinds of gods in it from which 't is represented by a speckled leopard it exercises all the cruelty both of bear and lion as was manifest by their persecutions of Christians And to the sustaining of this beast the Idolatrous heathen worship the Devil that laboured to destroy Christianity ch 12. 3. contributed all his power and skill did all that he could to hold it up by prodigies and by all other means 3. And I saw note b one of his heads as it were wounded to death and his deadly wound was healed and all the world wondered after the beast Paraphrase 3. And though one prime Temple on one of the seven hills of Rome the most stately of all the rost and so call'd the Capitol from a Latin word signifying Head were burnt down by lightning and esteemed to be smitten by God from heaven and so Idolatry conceived to have received a fatal blow yet that was soon rebuilt by Domitian the Emperor of Rome and that gave a great confirmation to Idolatry among all that lived in the Roman dominions and took notice of it See note k. 4. And they worshipped the Dragon which gave power unto the beast and they worshipped the beast saying Who is like unto the beast who is able to make war with him Paraphrase 4. And they worshipped the Devil who had thus upheld the heathen religion when the Jewish was destroyed resolving from hence that the God of Israel was not able to contend with their Devils nor his religion abole to maintain it self against their Idol-worship 5. And there was given unto him note c a
up many false idol-gods in defiance of him which is the most real blasphemy and is so styled by the Author of the book of Maccabees And to conclude that this beast here is a person and an Emperour and not the heathen worship ch 13. 1. it is evident by v. 11. where of the Kings mention'd v. 10. this beast is said to be the eighth and by the addition of he that was and is not it is as clear that it was Domitian at the time when he had delivered up the Empire to his Father Vespasian at his return from Judaea being shortly to return to it again Which with the rest of the description of him v. 8. is appliable to no other but to him see Note d. Ib. Ten horns That these ten horns or Kings were those barbarous nations that lay on the North of the Euxin sea and of Danubius and the Rhene which were the ordinary bounds of the Roman Empire on that side the number of them will sufficiently evince Procopius reckons them up to that number of ten Ostrogothi Wisigothi Vandali Gepidae Longobardi Heruli Burgundions Huns Frankâ Saxons Of these it is said v. 12. that they were ten Kings ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã which had not yet received the kingdome This cannot be understood that they had as yet in that point of time to which the Vision belonged no dominions of their own for they are called ãâã ãâã ãâã ãâã ãâã ten Kings and it is evident in story that those barbarous Nations had their several Kings in that time The meaning then must be that they had as yet no dominion within the Roman Territorie but only made sudden incursionâ into it their receiving the Kingdome being when they shared the Empire among them So the Fathers in the time of persecution interpreted it Romani imperii abscessio in decem reges dispersa saith Tertullian The departure of the Roman Empire dispersed into ten Kings decem regibus in quos dividetur quod nunc regnat imperium saith Irenaeus The ten Kings into which the Empire which now reigns shall be divided And then before they came to this having a kingdome dominion in the Roman Territories it is said of them that as Kings they receive power with the beast that is join and comply and act with the beast assist heathen Rome in persecuting the Christians but that only ãâã ãâã ãâã ãâã ãâã one hour a small short while which is farther express'd by having one mind and giving their strength and power to the beast What point of time it was when this was done being but ãâã ãâã ãâã ãâã ãâã for a short space is the onely matter of difficulty And here first it is clear that this time here pointed to is before they took kingdomes within the Roman Territorie both by the ãâã ãâã ãâã ãâã ãâã they had not yet received the kingdome and because when they did so they did make desolate and eat her flesh v. 16. and therefore the Vulgar Latines reading post bestiam after the beast as if it were ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã must needs be an error Secondly it must be before the Emperours became Christian for ãâã ãâã ãâã ãâã ãâã the beast signifying the Roman Idolatry not simply but having power and persecuting Christians their giving that power to the beast supposes it to be while it is the beast that is heathen and persecuting Thirdly it must be before these barbarous nations had received the faith for after they would not join with the beast and that is an argument again that it was before they got possession of any piece of the Roman dominion for it is manifest in story that a great part of these nations were Christians though Arians before that For the first of them that came on the South of Ister which is Danubius when it toucheth upon Illyricum were those who in the time of Valens obtained of him to come into Thracia and to dwell on that side of Ister and to defend that limit of the Empire against the other Goths that were Pagans see Theodor. 1. 4. c. ult Sozom l. 6. c. 3 7. Paulus Diaconus hist Miscel l. 12. c. 14. and Ammian Marcel And from these Arian Goths swarmed afterwards those which invaded Italy Africk Spain As for the short incursions which the Goths made into Asia or the Franks into Gallia in the time of Gallienus and of Claudius wherein the Christians suffered much by them and the space would fit ãâã ãâã ãâã ãâã ãâã well that cannot be it neither because then they did not give their strength and power to the beast Fourthly then that which is the most probable is this That the Christian religion was propagated among those barbarous people and was not publickly persecuted by them whiles the Roman Emperours from time to time did most bloodily pursue it That it was spread among them that one place in Tertullian adv Jud. c. 8. may suffice Et Britannorum inaccessa loca Romanis Christo verâ subdita Sarmatarum Dacorum Germanorum Scytharum abditarum multarum Gentium c. The places which the Romans had not come to were subdued to Christ the Britans the Sarmatians the Dacians the Scythians the Germans and many secret Nations Which words do plainly point at those very nations which afterwards overrun the Empire And there are not related any persecutions in those parts which would not have been altogether omitted in Ecclesiastical history if there had been any publick authoritative persecution there And it is observable here in England from the days of King Lucius until the reign of Diocletian when Alban the Protomartyr of England suffered the Christians continued in peace and quietnesse See Bede Eccl. hist l. 1. c. 4. Hereupon it may be collected that Diocletian being a violent and furious persecuter that extended his persecutions to all parts of his Empire at least in the two last years of his reign a vigorous and active Prince that enlarged the limits of the Empire particularly to those Northern parts Daciâ restitutâ porrectis usque ad Danubii caput Germaniae Rhetiaeque limitibus having recovered Dacia and reach'd out the limits of Germany and Rhetia as far as the head of Danubius as it is said of him in the Panegyrick ad Dioclet Maximian and more particularly Pomponius Laetus in that short history which he gives of Diocâetian speaks to the very point of time Diocletianus rebus toto Oriente compositis Europam repetiit ubi jam Scythae Sarmata Alani Basterna jugum subiverant una cum Carpis Cattis Quadis c. Diocletian having composed affairs over all the East returned to Europe where the Scythians Sarmatians Alans and Basternians together with the Carpi Catti and Quadi and others had already undergone and submitted to his yoke so that at the time when he triumphed for the Persian victory these Northern people
potens urbs orbis Domina Maledictionem quam tibi Salvator in Apocalypsi comminatus est potes effugere per poenitentiam I will speak to thee who hast blotted out the blasphemie written in thy forehead by the confession of Christ Thou potent city thou city Mistress of the world Thou mayest avoid the curse which Christ in the Apocalypse hath threatened to thee by repentance adding cave Joviniani nomen quod de Idolo derivatum est beware of the name of Jovinian which is derived from the Idol-god Jupiter and this peculiarly in respect of those remaining heathens and hereticks which now at the time when S. Hierome wrote not long before the coming of Alaricus were at Rome and at length set up their Idol-service again in the time of the siege and were signally destroyed at this taking of it So again S. Hierome in praefat de Spiritu S. speaking of Rome Cùm in Babylone versarer purpuratae meretâicis essem colonus When I lived at Rome and was an inhabitant of the purple whore All noting this heathen Rome to be the subject of these prophecies This being here set down obscurely in prophetick style by way of Vision was but darkly understood before the coming of it yet so far expected by Christians that the heathens did take notice of this their expectation and looked upon them as men that had an evil eye upon that City and Empire and mutter'd ruine to it Thus in Lucian's Philopat or whose soever that Dialogue is if it were not his the Christians character'd though not named by the mention of the Trinity in the beginning of the Dialogue and described by that scoffer as a sottish fanatick people are brought in as at that time when Trajan under the title of ãâã ãâã ãâã ãâã ãâã Emperor toward the end was warring in the East against the Persians and set down as those that wished all ill to the city that is Rome and consequently to that Army in Asia by their discourse of the news of the times betraying their wishes and expectations that it might be defeated by the Persians Thus saith he in the person of Critias of these ãâã ãâã ãâã ãâã ãâã stooping pallid people that when they saw him they came chearfully toward him supposing that he brought ãâã ãâã ãâã ãâã ãâã some sad news or other ãâã ãâã ãâã ãâã ãâã they seemed to be men that prayed for all that was ill and rejoiced in sad events and their first question saith he was ãâã ãâã ãâã ãâã ãâã how the affairs of the city and the world went that is of Rome and the Roman Empire as that is called ãâã ãâã ãâã ãâã ãâã the world in the Scripture or else the affairs of the world meaning the Roman enterprise against the Persians and being answer'd by him that all was well they nodded saith he with their browes presently and replyed ãâã ãâã ãâã ãâã ãâã 'T is not so but the city is in ill condition and afterwards ãâã ãâã ãâã ãâã ãâã that there should be a change that disorders and troubles should seise upon the city their Armies should be worsted by the enemies adding that they had fasted ten days ãâã ãâã ãâã ãâã ãâã and watching all nights and spending the time in singing hymns had dream'd these things which may obscurely refer to these Visions which John saw on the ãâã ãâã ãâã ãâã ãâã Lord's day that is probably on the annual day of Christ's resurrection which followed a time of fasting and praying the Christian Lent which as appears by the story of the first times was uncertainly observed in respect of the number of days by some more by some fewer then ten days Or if this be but a conjecture yet the time of seeing visions being in Scripture oft set down after or in a time of fasting as Act. 10. 10. of S. Peter and v. 30. of Cornelius 't is agreeable to the character of Christians whom he desired to describe in that Dialogue thus to set it And then he advises them ãâã ãâã ãâã ãâã ãâã c. ãâã ãâã ãâã ãâã ãâã to leave off those strange fancies and wicked consultations and divinations which may well refer in his dark manner of speaking to this book of Revelation lâst God saith he destroy you for cursing your countrey and spreading such false reports when saith he the Persians are subdued by the Roman forces And so he gives them over as doaters and means not to heed what they say with a ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã That this opinion he conceived of Christians and their ill affection to the Roman Empire and City and their boding ill concerning them was the effect of some sparkles of this prophecy flown abroad among the Gentiles very early even in Trajan's time is more then probable out of these passages thus set down So in a narration of Hippolytus set down by Palladius we have a virgin Christian accused to the heathen Judge at Corinth ãâã ãâã ãâã ãâã ãâã as one that blasphemed the seasons and the Kings and the Idols in probability that she foretold evil talked of ruine that should befall the Government or Idolatry of the heathens and that the seasons of it now approached For that is the meaning of the like phrase when the Jews say of Stephen that he ceaseth not to speak blasphemous words against the holy place and the Law Act. 6. 13. for so it follows ver 14. we have heard him say that Jesus shall destroy c. To which it will not be amisse farther to add that the Jews in their paraphrases on the Old Testament taking Rome under the prophetick title of Edom which is very agreeable to the style of Babylon here do frequently foreâell the destruction of it And thereupon they that set out the later Venice Edition of the Bible leave out many passages of the Chaldee paraphrase and the Rabbines looking thus directly against Rome which are extant in the former Venice Bibles and in what hath been printed at Paris by Stephanus As when Obad. 1. Kimchi saith What the prophets say of the destruction of Edom in the latter days they say of Rome they leave out the words of Rome and when 't is there added For when Rome shall be destroyed there shall be redemption of Israel those words are quite omitted So in the last verse of Obadiah the fenced great city of Esau and that fenced city is Rome that latter part is left out again So the Chaldee paraphrase on Lam. 4. 21 22. for thou daughter of Edom hath thou Rome in the land of Italy but those words are left out in that Edition See M. Taylor 's Proeme to the translation of the Jerusalem Targum The like interpretations of Rome for Edom and the destruction thereof may be seen in the Jerusalam Targum Gen. 15 12. where these words Terror tenebricosus magnus cadens super eum are thus mystically rendred Terror is est Babel
ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * and that denying ãâã ãâã ãâã ãâã ãâã â or filthinesse for so many antient Copies the King's MS. and that in Magdalen Coll. Oxon. read ãâã ãâã ãâã ãâã ãâã * or the glory of the truth for the King's MS. reads ãâã ãâã ãâã ãâã ãâã â with âeâgned speeches they will gain you to inordinate lusts ãâã ãâã ãâã ãâã ãâã * or to keep them punished unto judgement for the King's MS. reads ãâã ãâã ãâã ãâã ãâã â kept ãâã ãâã ãâã ãâã ãâã * And condemned the cities to subversion and burnt them to ashes ãâã ãâã ãâã ãâã ãâã â conversation of those which broke all laws in their uncleannesse ãâã ãâã ãâã ãâã ãâã * toâmentedwith their unlawful works ãâã ãâã ãâã ãâã ãâã â unrighteous being punished unto the day of judgment ãâã ãâã ãâã ãâã ãâã * dating men contumacious or arrogant ãâã ãâã ãâã ãâã ãâã â tremble not when they raiâe at glories ãâã ãâã ãâã ãâã ãâã 11 Whereas the Angels of light being sure in a condition of greater power and height then any Christians or men on earth doe not deal so with the rulers of darknesse Jude 9. note e. when upon any occasion they accuse or implead them before God or wage any dispute with them Jude 9. * a contumelâous indictment ãâã ãâã ãâã ãâã ãâã â irrational natural living creatures ãâã ãâã ãâã ãâã ãâã * to raven and to corrupt â rioting ãâã ãâã ãâã ãâã ãâã * perhaps love feasts â of the adulteresse * cease not ãâã ãâã ãâã ãâã ãâã â ensnaring ãâã ãâã ãâã ãâã ãâã * inordinate lusts ãâã ãâã ãâã ãâã ãâã see note on Rom. 1. h. â springs ãâã ãâã ãâã ãâã ãâã * driven by a black wind â blacknesse ãâã ãâã ãâã ãâã ãâã * insnaâe ãâã ãâã ãâã ãâã ãâã â in filthiness ãâã ãâã ãâã ãâã ãâã * had really escaped those ãâã ãâã ãâã ãâã ãâã or had a little or a little while agoe escaped for the King's MS. reads ãâã ãâã ãâã ãâã ãâã â hath been overcome ãâã ãâã ãâã ãâã ãâã â abominations ãâã ãâã ãâã ãâã ãâã * acknowledgment ãâã ãâã ãâã ãâã ãâã â or return backward or to what was behind for the Kings MS. reads ãâã ãâã ãâã ãâã ãâã * But that of the true proverb is befallen them The dogge returning ãâã ãâã ãâã ãâã ãâã * Câim 4. Par. 6. * l. 4. p. 135. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * your Apostles for the Kings M S. âeadâ ãâã ãâã ãâã ãâã ãâã * the end of the days ãâã ãâã ãâã ãâã ãâã â except that * For they that are of this mind are ignorant â there were heavens from of old the earth confisting of water in the midst of water by the word of God ãâã ãâã ãâã ãâã ãâã â or ãâã sake for the Kings MS. reads ãâã ãâã ãâã ãâã ãâã â being on ãâã shall be ãâã * ãâã ãâã ãâã ãâã ãâã ãâã â these shall ãâã ãâã ãâã ãâã ãâã â hastning the coming and ãâã ãâã ãâã ãâã ãâã * âut â â or deliverance ãâã ãâã ãâã ãâã ãâã * or in all his Epistles for the King's Ms. leavuts own ãâã ãâã ãâã ãâã ãâã â among which things some are hardiâ ãâã ãâã ãâã ãâã ãâã act ãâã ãâã ãâã ãâã ãâã but the Kings MS. reads iv ãâã ãâã ãâã ãâã ãâã referring to Epistles * by the seduction of abominable men ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * Prafat ãâã Peasche haâ to ah see Shickard Happeruseââ Bechânoth p. 44. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã in ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã â the Apostle John for the copies generally read ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * concerning ãâã ãâã ãâã ãâã ãâã â And Kai * seen and ãâã ãâã ãâã ãâã ãâã â partake with us ãâã ãâã ãâã ãâã ãâã * and our partnership be ãâã ãâã ãâã ãâã ãâã â completed ãâã ãâã ãâã ãâã ãâã * partnership ãâã ãâã ãâã ãâã ãâã â or we have partnership with him for though in the Kings's MS. there be here a lacuna yet the space is not large enough for ãâã ãâã ãâã ãâã ãâã but fit for ãâã ãâã ãâã ãâã ãâã and this is agreeable with v. 6. * not sin ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã â that we have known him ãâã ãâã ãâã ãâã ãâã * I have known ãâã ãâã ãâã ãâã ãâã â in this man hath the love of God been truly perfected ãâã ãâã ãâã ãâã ãâã * or the word which ye heard from he beginning is the old commandment â a thing which is true in it self ãâã ãâã ãâã ãâã ãâã * or in us because the shadow passeth for the King's MS. reads ãâã ãâã ãâã ãâã ãâã â already ãâã ãâã ãâã ãâã ãâã * sâandal ãâã
ãâã ãâã ãâã by faith as faith signifies the embracing and obeying of Christ after a former life of sinne and ignorance such as the heathens had lived in For whatsoever their former lives had been against which the Jewes objected that they were Idolatrous and vile and neither capable of Gods favour nor ãâã to be convers'd with by any pious person yet Christ that came not to call the righteous but sinners to repentance came particularly though not primarily to call and offer place of repentance to them and upon reformation to allow them pardon which though it were not ãâã ãâã ãâã ãâã ãâã a righteousness by or from works a way of oeconomy whereby onely just or worthy persons are called and received yet it is a righteousness by or from faith whereby through Gods mercy and pardon of sinne in Christ those that come in to him and give up themselves to sincere obedience for the future are accepted and justified by God as Abraham was which is styled Gods justifying the ungodly because those that have been most impious have yet place of repentance given and are accepted by God upon repentance In this sense we shall oft find this word ãâã ãâã ãâã ãâã ãâã righteousness in the ensuing chapters So c. 9. 30. ãâã ãâã ãâã ãâã ãâã the Gentiles laid hold on righteousnesse that is on this Evangelical way and c. 10. 3. ãâã ãâã ãâã ãâã ãâã the Jewes not knowing this course of justifying sinners set down in the Gospel sought to establish their own Judaical righteousness and were not subject to Gods righteousness So again v. 6. ãâã ãâã ãâã ãâã ãâã the same phrase as here in this placing and construction of the words the righteousness from or by faith that is this Evangelical way which is by the faith or the Gospel and is opposed to the ãâã ãâã ãâã ãâã ãâã the promulgation of the Law which brought nothing but death to every act of wilfull sinne So the Apostles are called ãâã ãâã ãâã ãâã ãâã 2 Cor. 11. 15. ministers of righteousnesse viz. of this way of justifying men in Christ which elsewhere are called ministers of the new covenant noting righteousness in this notion to signifie this New covenant as righteousness and covenant and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã were said to be all one or this Evangelical way under it explained v. 24. by ãâã ãâã ãâã ãâã ãâã our being justified freely by his grace or mercy without any such precedent obedience of ours that may any way challenge it All that remains is to enquire first why ãâã ãâã ãâã ãâã ãâã from or by faith should in the construction be joyned with ãâã ãâã ãâã ãâã ãâã righteousness then why ãâã ãâã ãâã ãâã ãâã to faith should signifie that we may believe For the first it is but an ordinary ãâã ãâã ãâã ãâã ãâã both in these and other authors thus to transpose words on the like occasion and that it is so here is evident by the ensuing citation out of the Prophet as it is written which notes these two to be parallel the just by faith shall live and by the like phrase c. 3. 22. c. 10. 6. And for the second ãâã ãâã ãâã ãâã ãâã that we may believe that will be very agreeable also to many other places in this book for so ãâã ãâã ãâã ãâã ãâã to salvation v. 16. is that they may be saved so ãâã ãâã ãâã ãâã ãâã to burning Heb. 6. 8. that it may be burnt and so Wisd 11. 23. ãâã ãâã ãâã ãâã ãâã Thou passest over the faults of men to repentance that is that they may repent and so here c. 6. 16. ãâã ãâã ãâã ãâã ãâã to obedience is that ye may obey v. 19. ãâã ãâã ãâã ãâã ãâã to iniquity is that 's you may commit all villany as in the conclusion of that verse ãâã ãâã ãâã ãâã ãâã to purification or sanctification is that ye may live pure and sanctified lives V. 18. Hold The word ãâã ãâã ãâã ãâã ãâã signifies two things very distant to retain and hold fast and to obstruct or hinder ãâã ãâã ãâã ãâã ãâã saith Hesychius it signifies to hold fast to hinder to compresse In the notion of hindring 't is taken 2 Thess 2. 6 7. and in the other in divers places By this meanes 't is become uncertain what it should signifie here especially when either way the sense is very commodious for even they that retain the truth in unrighteousness that under the acknowledgment and profession of the truth veile and joyn all manner of impious living doe thereby hinder and obstruct the truth viz. the force of it on themselves and the propagation of it to others by that impious living of theirs But the former is the more likely sense of it and most agreeable to the consequents of their knowing the truth and becoming unexcusable thereby V. 20. From the Creation The phrase ãâã ãâã ãâã ãâã ãâã is here joyned with ãâã ãâã ãâã ãâã ãâã the invisible things or attributes of God his power and Godhead from the foundation or creation of the world that is ever since the creation so doth ãâã ãâã ãâã ãâã ãâã from the beginning of the creation signifie Mar. 10. 6. and 13. 19. and 2 Pet. 3. 4. so ãâã ãâã ãâã ãâã ãâã Mat. 13. 35. the things hidden from the foundation of the world and c. 25. 34. Luk. 11. 50. Heb. 4. 3. where it clearly signifies from that is ever since the crreation so c. 9. 26. so Rev. 13. 8. 17. 8. names written and not written in the book of the lamb from that is ever since the foundation of the world By which it appears that there is no necessity of understanding God's ãâã ãâã ãâã ãâã ãâã doings or actions here of the works of the creation but of all things that from that time to this inclusively have been done in the world by him and so it will be extended to all the doctrines and miracles and actions of Christ the whole businesse of the Gospel V. 21. Knew God The phrase ãâã ãâã ãâã ãâã ãâã knowing God here seems to referre the whole present discourse to the Gnosticks who were so called from their assuming to themselves so much of the knowledge of God and the mysteries of religion And these being a sort of hereticks in that first age under the Apostles who affirmed Simon to be God the Father that appeared in Mount Sinai as also God the Sonne that appeared in the flesh and the holy Ghost who was promised to come were the darnell sown by the envious person wheresoever the Gospel was planted and this as in other places so in Rome where Simon Magus the founder of them contended after this time with S. Peter but before the writing of this in Claudius's daies had a statue erected to him as to the supreme God These Gnosticks pretended to be great zelots for the Law of Moses particularly for Circumcision thereby
and the earth also and the works that are therein shall be burnt up Paraphrase 10. But this judgment of Christ so remarkable on the Jews shall now shortly come and that very indiscernibly see Luk. 17. 20 1 Thess 5. 2. and the temple shall be suddenly destroyed the greater part of it burnt and the city and people utterly consumed see note d. and Mat. 24. 30. Act. 2. 19 20. 11. Seeing then that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlinesse Paraphrase 11. Seeing then this destruction shall thus involve all and now approacheth so neer what an engagement doth this lay upon us to live the most pure strick lives that ever men lived 12. Looking for and hasting unto the coming of the day of God wherein the heavens being on fire shall be dissolved and the elements shall melt with fervent heat Paraphrase 12. Looking for the coming of Christ for our deliverance and by our Christian lives quickening and hastning God to delay it no longer see v. 9. that coming of his I say which as it signifies great mercy to us so it signifies very sharp destruction to the whole Jewish state see note d. 13. Neverthelesse we according to his promise look for new heavens and a new earth wherein dwelleth rightsnesse Paraphrase 13. In stead of which we look for a new a Christian state in which all provision is made by Christ for righteousnesse to inhabit according to the promise of Christ concerning the purity that Christ should plant in the Evangelical state see note d. and Rev. 21. 1. and note a. 14. Wherefore beloved seeing that ye look for such things be diligent that ye may be found of him in peace without spot and blamelesse Paraphrase 14. This therefore being your expectation you must in reason use all diligence to keep your selves from all pollution spot or blemish from indulging to any of the carnal invitations that are now soliciting you and so to continue till this coming of his that you may then be found acceptable before him and that then you may reap the profit of it that all may be prosperous with you 15. And account that the long-suffering of our Lord is salvation ever as our beloved brother Paul also according to the wisdome given unto him hath written unto you Paraphrase 15. And resolve that the end of God's delaying this judgement this execution so long hath been see v. 9. on purpose to bring in and increase the number of convert Jews those to whom this deliverance is promised according at S. Paul hath also said Rom. 2. 4 5. and especially Rom. 11. to which this place seems to refer see the sum of that Chapter at the conclusion of the Paraphrase of it 16. As also in all his Epistles speaking in them of these things note h in which are some things hard to be understood note h which they that are unlearned and unstable wrest as they do also the other scriptures unto their own destruction Paraphrase 16. And indeed in most if not in all his Epistles hath he said somewhat of his matter concerning this famous day of vengeance on the obdurate Jews and deliverance of the faithful and deterring that day of destruction on the former on purpose v. 15. to gather in as many of the latter as he could So Rom. 9. 29 33. Rom. 10. 8 9 10 c. Rom. 11. 5. Rom. 13. 11 12. 1 Cor. 1. 7 8. and chap. 3. 13. 1 Thess 2. 16. and chap. 5. 1 2 3 9. and 2 Thess 1. 6 7 8 9 10. and chap. 2 1 2 3 8. and 1 Tim. 4. 1. and chap. 6. 14. in which matter some the things there are concealed by God purposely from the knowledge of men and angels as the punctual time of the coming of it c. from whence some unskilfull unsetled Christians have taken occasion to fall off from the faith of Christ and to ruine themselves by so doing This they do by deductions from some places of Scripture wrested by them as it is ordinary with them to wrest and distort the writings of the prophets c. but it is through their ignorance and ungroundednesse on the Christian faith that they doe so 17. Ye therefore beloved seeing ye know these things before beware left ye also being led away with the error of the wicked fall from your own stedfastnesse Paraphrase 17. You therefore my brethren whom I have thus timely warned and instructed ought to make this prudent use of my admonitions to take all care that ye be not insnared by the filthy unnatural practices of the Gnosticks see note on Jude b. and so apostatize from the faith 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ To him be glory both now and for ever Amen Paraphrase 18. But daily increase in the true profession of the Gospel and in the knowledge and practice of the pure doctrine in opposition to the Gnosticks knowledge falsly so called I Tim. 6. 20. delivered to us by Christ out eternal God and blessed Saviour who must be for ever praised by us Amen Annotations on Chap. III. V. 3. Scoffers ãâã ãâã ãâã ãâã ãâã here and Jude 18. is answerable to the Hebrew ãâã ãâã ãâã ãâã ãâã very frequent in the Old Testament which denotes the highest degree of defection from and renouncing of piety so Psal I. I. of the three degrees of ungodly men the ãâã ãâã ãâã ãâã ãâã irrisores scoffers or scorners are the last By these therefore are fitly here noted the Christians which at this time in great numbers fell off to the Gnostick-heresie and by so doing complyed and joined with the persecuting Jews and fell into all the villany in the world express'd here by ãâã ãâã ãâã ãâã ãâã walking that is going on habitually as in a course according to their own desires or as when there was no King in Israel every one doing that which was right in his own eyes without any restraint of law of nature or Christ c. Of these S. Jude saith that the Apostles of our Lord and Saviour Jesus Christ had foretold they should come in the last time by the last time or days meaning there and here the time immediately preceding the destruction of the Jews as hath been often shewed And so as Christ had foretold Mat. 24. 11. that at that point of time many false prophets should arise and deceive many and again that many should be scandalized or fall off from Christ v. 10. and the love of many that is their zeal to the faith of Christ grow cold v. 12. so the Apostles of Christ in their preachings and in their Epistles had also frequently foretold this 2 Thess 2. 3. that his coming or day of Christ v. 1 2. was not to be ãâã ãâã ãâã ãâã ãâã unless the apostasie first come this apostasie
of the many Christians to the foul Gnostick-heresie and v. 5. ãâã ãâã ãâã ãâã ãâã do you not remember that when I was with you I told you these things So 1 Tim. 4. 1. the Spirit saith expresly that is Christ and his Apostles by their prophetick spirit every where that in the last times ãâã ãâã ãâã ãâã ãâã some shall apostatize from the faith ãâã ãâã ãâã ãâã ãâã giving ear to impostor-spirits the very interpretation of Christs ãâã ãâã ãâã ãâã ãâã that these false teachers should deceive many and these described in the following words as those that had cast off all laws forbidding to marry c. and so walking after their own unnatural lusts And to these he refers again 2 Tim. 3. 1. But know this c. By all which it appears that these that were thus foreseen that they should fall off at this time and so mentioned here v. 2. were the Gnostick-hereticks and those that were seduced by them and so this weight there will be in the word ãâã ãâã ãâã ãâã ãâã first that as these were to apostatize thus before that coming of Christ to the destruction of the Jews so now in the discourse of it begun purposely v. 2. this was the first thing to be set down that is the full meaning of ãâã ãâã ãâã ãâã ãâã Knowing this first V. 4. Since ãâã ãâã ãâã ãâã ãâã à qua or à quo may be taken in respect of time as an Epocha from whence the writer takes his rise from such or such a time excluding what was before and including all since But it may also referre to matters as well as to time and then it notes no more then the excluding or excepting that which is named and including all that is not named and will then best be rendred unlesse it be or except that That this must be the notion of it here and not the former is evident by what follows that all things remain in the same manner from the beginning of the creation where the creation is an Epocha of a farre longer date then that of the death of the Fathers Besides it would be hard to define what fathers are here meant if that were the meaning of it For it cannot be appliable so to Abraham Isaac and Jacob the fathers of the people of the Jewes for to confute this speech of these scoffers the Apostle draws his proof from the times of the Flood which was long before them which would not be a good way of arguing against them if they had dated their observation no farther then the times of Abraham for they might well acknowledge a change in the Deluge though none since Abraham But in the other notion the matter is clear From the creation of the world say they there hath been no change in any material thing so as to be fit to deterre men from complying with the Jewes for the avoiding of persecutions so as to make men fear that Christ will now come in any eminent manner to destroy the Jewes or Gnosticks or to persevere in hope that he will deliver the persecuted Christians out of their hands One change they acknowledge there hath been in the world some men have slept with their fathers and others have lived in their stead a succession of fathers and sons to replenish the world men have not been immortal the fathers have died and given way to their children But except this which is an unconsiderable matter not pertinent to the point in hand all things-else say they have continued in the ordinary constant course without any discernible interposing of God's providence to punish one or to relieve another This sure is the Atheists objection occasioned by the delay of Christ's coming to destroy the Jewes And this it is which is punctually confuted in the following verses and so that must in all reason be the notation of ãâã ãâã ãâã ãâã ãâã which is most reconcileable with this V. 5. Willingly The word ãâã ãâã ãâã ãâã ãâã seems here to be taken in a sense not ordinary in other places for being of opinion or affirming perhaps with this addition of asserting it magisterially without any reason rendred for it but a Sic volo c. So I will I command my will is my reason Thus in Latine we are wont to use it Qui hoc volunt they that will this for they that are of this opinion and thus ãâã ãâã ãâã ãâã ãâã 2 Cor. 1. 17. the things that I will that is which I teach or affirm See Note e. on that Chapter And so ãâã ãâã ãâã ãâã ãâã they that will this are they that are of this mind that affirm this Ib. Earth standing out of the water The meaning of this fifth verse will be best discern'd by considering it as preparative to the sixth For the one thing that was here to be affirmed and proved for the confuting of that Atheistical aphorism v. 4. that There was no such thing as punishment inflicted on wicked men or deliverance for the godly to be expected from any overruling power of heaven all things going on in a constant course from the beginning of the world to that time was this that the whole world was once drowned for the sins of the inhabitants and that is said v. 6. But to prepare for this here is in this verse a description of the frame of this lower world in the first creation as it was formed ãâã ãâã ãâã ãâã ãâã by the word of God that word by which he said Let there be light and there was light let there be a firmament and there was so and God saw that it was good that is all that he did was designed for such uses as he in his wisdome thought agreeable And that is thus described ãâã ãâã ãâã ãâã ãâã there were heavens from of old that is in the beginning the heavens were created and so the earth also Gen. 1. 1. the earth so formed that whensoever God pleased it might be drowned without creating any new thing For thus it was framed The very globe of the earth consisted of a great quantity of waters called the abysse or deep Gen. 1. 1. so great as to cover the face of the earth till God put it into one place that drie land might appear Gen. 1. 9. And this is it that now makes the whole body of the Ocean and all other rivers in the world and besides great quantities of water in the bowels of the earth breaking forth in fountains that flow perpetually and maintaining with supplies all the rivers and seas in the world And this may fitly own the expression that is here used of the globe of the earth that it is ãâã ãâã ãâã ãâã ãâã made up of water hath abundance of water in its compasse which is the water which Gen. 1. 7. is called the water under the ãâã ãâã ãâã ãâã ãâã or expansion that is under the body of the