their Metropolis To which purpose is that of S. Irenaeus l. 3. c. 14. In Mileto convocatis Episcopis Presbyteris ab Ephâ—so proximis civitatibus the Bishops and Elders being assembled at Milâ—tus from Ephesus and the next of the cities And therefore S. Paul in his oration to them tells them they had known how he had been with them all the time from the first day that he came into Asia c. 20. 18. noting those to whom his speech was address'd to be the Bishops of Asia and not of that city only The next mention of Bishops beside that in this place is that 1 Tim. 3. 2. He that desires the office of a Bishop c. A Bishop therefore must be blamelesse c. and in the same words Tit. 1. 7. In both which places as it is agreeable to the affirmations of the Antients see Note on Act. 11. b. that there should be constituted Bâ—shops only and Deacons in the severall Churches there being no middle order yet in use so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly notes those Bishops and not those whom we now call Presbyters is the joynt affirmation of Chrysostome and Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was need of more Bishops and of those which preside in every city And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders in every city he there means Bishops as also in the Epistle to Timothy And when he saith in every city it is because he would not have the whole Island intrusted to one but that every city should have ther own Pastor And so saith Eusebius of Titus that there being an hundred cities in Crete converted to the faith by S. Paul Titus had the bishoprick of them all that is the Metropolitical power that he might ordain Bishops under him saith Theodoret that he might exercise judicature and ordination saith Chrysostome and Theophylact. There are no more mentions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament and in all these it is fairly appliable to the Bishops or single Praefects or Governours of Churches And so though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture yet is not this to be understood so that either and both of them signifies indifferently those whom we now call Presbyters but that they both signifie Bishops one setled in each Church by the Apostles there being no use of that second order in the Church till the number of believers increased Ib. Deacons Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken at large Note on Luk. 8. a. both as that signifies indefinitely to serve and as to wait at the table and give every man his dimensum from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence to distribute to the poor to all that want And thus the seven Deacons institution Act. 6. may be thought to confine their name and office in the Church of Christ to that especially and principally of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving tables distributing to the poor v. 2. called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily ministration ver 1. But beside that those seven were not wholly imployed in those inferiour imployments but Stephen and Philip made use of for the preaching of the Gospel cap. 7. 8. and Samaria converted and baptized by the latter of them and he therefore called Philip the Evangelist Act. 21. 8. it is every where clear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be restrained to that notion but taken in a more general for any officer or servant or minister without particular notation of the kind wherein the service or ministerie consists and being taken in an Ecclesiastical notion shall signifie any inferiour Church-officer however imployed by the Bishop or Apostle to whom he belongeth The original of this word and office is to be taken from the Jewes among whom the ministers and officers that attended the Judges in every city Deut. 16. 18. are in the Scriptures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Rabbines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers of the synagogue or Consistory and juniores the younger saith Maimonides such as had not attained to the age of Doctor and these sure are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that buried Ananias Act. 5. 6. These Epiphanius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word lightly varied from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith the Deacons in the Christian Church are directly parallel to them For as they were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepers of the treasure so did they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perform all ministerial offices indifferently And of them the Jewes have a saying that about the time of the destruction of Jerusalem the learning of the wise men that is Doctors was degenerated into that of the Azanitae and the learning of the Azanitae into that which was competible to the Notaries noting the subordination of the Azanitae to the Doctors and of the Notaries to the Azanita From hence appears the notion and office of these Deacons in the Christian Church those that attended and waited on the Bishop and did whatsoever he appointed them preach baptize c. read the Gospel attend the Bishop in ministring the Sacrament of the Lords supper receive the oblations from the sub-deacon and bring them to the Bishop mind the people in performing the several parts of the divine office call on them to pray to sing to hear to kneel c. And as these were first trained up for these ministeries in the family of the Bishop so were they after in Religious houses and Colleges or Monasteries which appear by the antients to have been seminaries of the Church and not instituted onely for prayer and devotion and such when they have used the office of a Deacon well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 13. purchase to themselves a good degree that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the scholiasts shall soon ascend higher as Clemens being Peters Deacon at Rome succeeded him in the Episcopal chair Proportionable to which it was that afterwards the Bishops were chosen out of Monasteries Gregory Nazianzen Basil Chrysostome c. Thus is the word Deacons to be understood in this place being joyned to Bishops as those that attend on them in every Church and were then next to them there being not then as farre as appears any middle sort of Church officers instituted betwixt the Bishops and them And the same is certainly the notion of it in that other place 1 Tim. 3. 8 12. where the rules are given for the qualifying them that are ordained to that office as before had been given for the Bishops in stead of which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antient men Tit. 2. 2. all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons in this more comprehensive notion as it contains the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversities of
with the robe of Shebna which was over the houshold v. 15. and strengthen him with his girdle and commit his government into his hand and lay the key of the house of David upon his shoulder and he shall open and none shall shut and shut and none shall open By which is noted the bestowing on him the power of administring and ruling the whole family or house of the King so as to entertain and admit into it and in like manner to exclude out of it whom he would And accordingly this being by Christ accommodated to the Church notes the power of Governing in it This primarily and independently belongs to Christ the holy and true which hath the key of David Apoc. 3. 7. where a difference must be observed betwixt the Key of David and the Keyes of the house of David Keyes are an ensigne of power but that power is not all of one kind it is greater or lesse principal and independent or inferior and derivative and the several Keyes are emblemes of these severals David we know was a King and independent from any on earth and consequently the Key of David notes an independent supreme power and that applied to the Church belongs onely to Christ in that prophetick expression Apoc. 3. 7. But the Keyes of the house of David notes an inferior power that of a steward in Davids familie which being perfectly subordinate to him hath yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the administration of the affaires of his familie intrusted to him Now Christ is the Original and prime fountain of all power over the whole Church that spiritual kingdom of David as to whom was given by the Father all power in heaven and earth particularly that of loosing or remitting sin on earth Mat. 9. 6. And this is by Christ here communicated to his Apostles and their Successors the Bishops in the Church as so many several Stewards Hence is that of S. Chrysoft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. That the Bishops are those faithfull servants in the parable whom the Lord sets over his houshold that is literally Stewards And so this agrees perfectly with the promise of Christ c. 19. of the Apostles sitting on twelve thrones where the power of judging and governing in the Church set answerable to that of the Phylarchae or chief of the tribes which was among the Jewes next unto the Regall is directly that of the oeconomus or ruler of the Kings houshold which is here as in Isaiah noted by the keyes And this power being here promised by Christ to be conferr'd on Peter a single person so that whatever he bound or loosed was bound and loosed by Christs affirmation is by force of the words c. 18. 18. before the keyes were given whatsoever ye shall bind and ye shall loose and by the form of conferring it actually Joh. 20. 23. he breathed on them and saith unto them Receive the holy Ghost whosesoever sins ye remit they are remitted c. actually and equally instated on every of the Apostles and accordingly the fiery tongues descended and sat upon every one of them And so when Cephas in respect of this authority is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone on which as on a foundation-stone built on Christ the head of the corner this holy city that comes down from heaven the new Jerusalem the Church of Christ is built 't is also apparent that all and every the Apostles have the same title bestow'd upon them Revel 21. 14. where the wall of the city hath twelve foundations and upon them twelve names of the twelve Apostles of which every one in respect of this power and dignity in the Church is particularly compared to a pretious stone v. 18. And when the wall of that city the Church exactly meted is found to be 144 cubits that is twelve times twelve 't is cleer that an equall portion or province is assigned to each of them To which purpose is that of Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it were said to Peter alone I will give unto thee the keyes yet they were given to all the Apostles And Cyprian Ep. 27. Dominus noster Episcopi honorem Ecclesiae suae rationem disponens in Evangelio loquitur dicit Petro Ego tibi dico quia tu es Petrus tibi dabo claves quae ligaveris c Inde per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super Episcopos constituatur omnis actus Ecclesiae per eosdem gubernetur Our Lord Christ providing for the honour of the Bishop and the disposition of his Church speaks in the Gospel and saith to Peter I say unto thee that thou art Peter and I will give thee the keyes and what thou shalt bind c. From thence by vicissitudes of times and successions the ordination of Bishops and the disposition of the Church doth flow so that the Church is built on Bishops and every act of the Church is govern'd by them And before him Irenaeus l. 5. c. 20. the Apostles delivered the Churches to the Bishops And many the like testimonies So Tertullian de Praescr c. 32. Sicut Smyrnaeorum Ecclesia Polycarpum à Johanne collocatum refert utique caeterae exhibent quos ab Apostolis in Episcopatū constitutos Apostolici seminis traduces habent As the Church of Smyrna had Polycarp placed Bishop there by John so the other Churches are able to shew those whom they have constituted Bishops by the Apostles the children as it were of the Apostles who are propagated by them So S. Athanasius of the office of Bishop that it is one of the things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ hath formed by the Apostles in his Ep. to Dracontius And S. Basil the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopacy is the Apostolicall precedence or authority over others And S. Ambrose Claves regni coelorum in Beato Petro cuncti suscepimus sacerdotes All Bishops that is the notation of Sacerdotes there such as he then was received in S. Peter the keyes of the kingdome of heaven de dign sacerd c. 6. And Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that according or answerably to Peter are vouchsafed the honour or grace of Episcopacy have power to bind and loose And generally all the ancient Writers to this purpose even S. Jerome himself in Psal 45. Quia Apostoli à mundo recesserunt habes pro illis Episcopos filios because the Apostles have departed from the world ye have their sons the Bishops instead of them V. 22. Be it far This form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is borrowed from the Hebrewes who use it to expresse the Latine absit that is amoliri malum aliquod to signifie our desire that such a thing may not come to passe So in the Hierusalem-Targum on Gen. 49. 22. Parce tibi Josephe ut nè conjicias oculos that is God forbid thou shouldest cast thine eyes and on Num.
sense ch 5. 14. From this there is also a third sense of the word but lighthly changed from the second to signifie perspicuity of speech as that is opposite to darknesse or parabolicall expressions when the matter is free and not involved or obscured by words So Joh. 10. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us plainly as that is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold them in suspence So Joh. 11. 14. having said Lazarus sleepeth which was a figurative and withall equivocall speech he then speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plain words Lazarus is dead So again c. 16. 25. and 29. in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in parables So 2 Cor. 3. 12. we use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great plainness that is perspicuity of speech in opposition to the veile over Moses's face the obscurity of the Old Testament v. 13. Fourthly it signifies speaking in any assembly in a Declamatory way of oration speaking to the people Thus doth Phavorinus define 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a going into the midst of the assemby to speak unto the people on any occasion And this saith he according to the making of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Act. 9. 27 28. and 14. 3. and 18. 26. and 19. 8. will be paraphrased literally saith he from that of Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come and stand or speak in the midst of an assembly Thus is it Mar. 8. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake it in the hearing of the people Thus in the 13. v. of this chapter no man spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publickly by way of harangue to the people No man so interposed either for or against him and v. 26. behold he speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publickly and so c. 18. 20. I speak to the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in publick assemblies Lastly it signifies authority so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also power authority Thus I conceive it signifies in these books whensoever the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or in is joyned with it Thus Act. 4. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak the word with authority and v. 31. they spake it with authority being back'd with the power of miracles v. 30. So Eph. 6. 19. that speech may be given me to open my mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority as when 't is said of Christ that he taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 7. 29. as one that had authority so Col. 2. 15. where speaking of Christ as a Conquerour he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made open shew of them that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority as one that triumphed over them And so sure 't is here when his kindred not believing in him v. 5. first finde fault with him for doing his miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more private place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome accusing his timidity and also suspecting the things that he had done as not truly done doubting whether they were true miracles or no and thereupon advise him to goe up to Jerusalem to the feast and doe them there then adde as looking on the authority which they thought he sought for among the people or wishing that he would look after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where none of the four former notions will be agreeable to it and therefore must be rendred in the fifth No man doth any thing in secret and desires to be in authority Of this S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adding that phrase signifies love of glory either that they thought he desired to be followed and magnified among men to be a great Rabbi among the people or else that they desired it for him Thus also in the Accusative case with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems to signifie Heb. 10. 19. where the Christian is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is liberty authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into the Holies as the Priest had typically under the Law so Eph. 3. 12. In whom we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is liberty and accesse or liberty to come freely not confidence for that is after express'd by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with confidence so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 3. 13. when the Deacon ascends to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good that is higher degree of Bishop he is said to acquire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great power in the faith authority in the preaching of the Gospel or in the Church of God so Theophylact expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become more honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shine in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dignity or degree of Presbyter or Bishop V. 20. Thou hast a devill All sorts of diseases were in those days brought on men sometimes by the devil and so generally they that are brought to Christ for cure are said to be possess'd see Note on Mat. 17. c. but especially those who were more strangely affected without any visible cause of it were generally thought to suffer this from the devils getting power to possesse them and of this sort especially mad men such the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 8. 28. appear to be by their raving temper there who being not discernibly sick or ill affected did yet behave themselves as if they were in some strong distemper which is oft an effect of disease or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore were by them thought to be possess'd by some evill spirit So in Just Mart. Apll. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are possess'd are by all men called mad So c. 10. 20. 't is plainly said He hath a devill and is mad and Mat. 11. 18. V. 22. Therefore 'T is to be observed that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other Gospels so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this is a particle of transition otherwise unsignificant serving only for passage not to import any causality And the same is here to be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of this verse which is only a form of proceeding in the present discourse and might be rendred To this purpose you may observe that which followes being an account of the lawfulnesse of working cures on the Sabbath day and not the concluding this from the former as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause or therefore literally would import But 't is possible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here might be the conluding of the former verse and the reading thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye wonder or are angry with me for this so Theophylact reads it But this is a conjecture V. 35. Dispersed among the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brethren see c. 15. 3 4 23. Mat. 18. 17. Now what power the Church or brethren considered in this notion the society of Christians doe here appear to have may be considerable The choice of the persons of the Deacons is here committed to them But that first by the appointment of the Apostles declared to them The twelve called to them the multitude and said Look out c. v. 2 3. Secondly they had by the Apostles these bounds set them 1. to take seven the number specified by the Apostles not left arbitrary to them 2 ly to pitch on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men generally known and well reputed of 3 dly with these qualifications 1. faith supposed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of you that is believers Christians 2 dly fulnesse of the holy Ghost extraordinary gifts 3 dly fulnesse of wisdome fitted by all these for this employment And when by the Apostles appointment together with the observation of these prescribed rules the multitude have sought out the persons then still the Apostles reserve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordination or Constitution of them to themselves v. 3. In the nomination of Bishops and Deacons in other Churches the like may be concluded from the Epistles to Timothy and Titus viz. that somewhat was referred to the Church particularly their testimony concerning the qualifications of the Persons For the Bishop that was to ordain is by S. Pauls direction first to enquire as it were upon Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or whether he be blamelesse c. which concerning a Bishop are fifteen Tit. 1. 6. seventeen 1 Tim. 3. 1. fewer concerning a Deacon And all of them being matters of fact and manners Timothy which was newly entred upon his province and Titus lately left in Crete could not possibly be instructed sufficiently from their own experience and therefore must be supposed to have it by enquiry of the Church So in the Censures of the Church the offender must be rebuked before the many 2 Cor. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Châ—rch Mat. 18. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all 1 Tim. 5. 20. Where yet it is Timothy the Bishop that must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuke the offenders onely in the presence and with the notice of the Church to make the rebuke more considerable to produce shame and reformation Lastly in the the Councel at Jerusalem with the Apostles and Elders or Bishops of Judaea is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Church ch 15. 22. in the choosing and sending messengers to Antioch but that with a most discernible distinction The Apostles and Elders as they whole decree or appointment it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleased or seemed good to the Apostles and Elders to send chosen men the choice and mission belonging to them and the persons sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of them Bishops of the Councel but this with the knowledge and approbation of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned wth them as of those that were accessories not principalls in the sending So in the Inscription of the Epistle of the Councel v. 23. The Apostles and Elders and brethren send greeting Not that any but the Apostles and Elders that is Bishops of Judaea were members of the Councel or had voices in it for that is cleared v. 6. at the first mention of their conventing The Apostles and Elders came together to consider of this matter the debate of the question and the decision belonging only to them but that the whole Church joyned with the Apostles and Bishops shewing their consent and approbation and submission to the decree of the Councel And thus in following times have Lay-men subscribed the Acts of Councels in this form Consentiens subscripsi I have subscribed consenting or testified my consent under my hand As for the decree of the Councel though that be in the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us v. 28. which may be conceived to referre to all those that are named in the front and so to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren yet 't is apparent by v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seemed good to us being assembled together that that belongs onely to those that were assembled or sat in the Councel that is the Apostles and Elders v. 6. and so it is expresly set c. 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decrees ordained by the Apostles and Elders V. 3. Full of the holy Ghost What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of the holy Ghost in this place may perhaps be best collected by a farther consideration of the words of Christ Mar. 16. 17 18. But signes shall attend them which believe these things so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred or these signes shall attend or follow them that believe These words seem to contain a promise of extraordinary gifts of casting out Devils speaking strange languages healing c. v. 17 18. to others beside the Apostles under the name of believers For the believers there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one with the he that believeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is baptized v. 16. and that is those that upon the Apostles preaching shall believe and enter into the Church or be added to it But this not so unlimitedly on one side as that all that did believe should have those gifts bestow'd upon them see Note on ch 2. d. for then here would have been no choice all being full of the holy Ghost they could not look out men that were full nor yet with such restrictions on the other side as that none had these gifts but those that were ordained to sacred functions for then these who were not yet so ordained could not thus be full But I suppose the truth is in the middle At the Apostles preaching and mens receiving the Gospel many of them that believed had extraordinary gifts miraculous powers bestowed upon them for the testifying to themselves and others the truth of the Gospel in those first times and to qualifie them for the services of the Church when they should be called to it And agreeably those that were thus endowed were generally chosen to such imployments before others who had them not as there was need of them And such I suppose are here meant under the phrase of Full of the holy Ghost and that phrase mention'd by the Apostles as a qualification required in those whom they would appoint Deacons here and beside the care of the poor communicate the power of preaching and baptizing to them which 't is evident Philip had This may most probably be it which is affirmed of Cornelius's family Act. 10. 44. The holy Ghost fell on all them which heard the word and the gift of the holy Ghost was powr'd upon them 45. for they spake with tongues
were the Elders of Israel Exod. 3. 16 18. and 4. 29. the heads or rulers of the families or kindreds ch 6. 14. Rulers of the Congregation ch 16. 22. who are again called the Elders of Israel ch 17. 5 6. and 18. 12. and Elders of the Tribes Deut. 31. 28. And when Moses appointed Judges for lighter causes Exod. 18. 22. who should have power over thousands and hundreds and fifties and tens that is first over so many families after over greater or lesser cities for so the thousand signifies a city Judg. 6. 15. Mic. 5. 2. and the Ruler thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. 6. these were by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and Judges and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the synagogues and the like And thereupon in the Theodosian Codex where the second law de Judaeis uses the word Presbyteros Elders another Law hath Synagogarum patres fathers or Rulers of the Consistories And so when the seventy Elders were taken in to assist Moses Num. 11. 16. to whom the Great Sanhedrim at Jerusalem succeeded it is evident that these were so called because they were Princes or Praefects or Rulers of the people before they were thus chosen by Moses Gather unto me saith God seventy men of the Elders of Israel whom thou knowest to be the Elders of the people and officers over them and bring them to the tabernacle of the Congregation that they may stand there with thee And so the word Elder was not a denotation of one of the Sanhedrim any otherwise then as some of those that were in the Sanhedrim had formerly been Elders or Rulers of the people and accordingly of three sorts of men of which the Sanhedrim consisted but one is called Elders the other Scribes and chief Priests see Mat. 16. 20. and Note on Mar. 5. c. By all which it appears how fitly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being made use of by the Apostles and writers of the New Testament is affix'd to the Governours of the Christian Church the severall Bishops of severall cities answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of thousands or Patriarchs which being first used among the Jewes are in the Christian Church the ordinary title of Bishops And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second order in the Church and is now onely in use for them under the name of Presbyters yet in the Scripture-times it belonged principally if not alone to Bishops there being no evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches Of those first Apostolicall times the testimony of Clemens Romanus in Epist 1. ad Cor. is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ was sent from God and the Apostles from Christ and they went out preaching the Gospel And then They therefore preaching through Regions and Cities Constituted or Ordained their first-fruits first-converts into Bishops and Deacons of those that should afterward believe Where it appears that when the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him there being at the present so small store out of which to take more and so small need of ordaining more that this Bishop is constituted more for the sake of those which should after believe then of those which did already Agreeable is that of Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he fetch'd out of the profoundest or antientest histories l. 3. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At the beginning of the Apostles preaching when there was none fit or worthy to be Bishop the place remained void without any but where need required and there were those that were fit for it Bishops were constituted but while there was no multitude of Christians there were found none among them to be constituted Presbyters in our modern use of that word and they contented themselves with a Bishop alone in every place But without a Deacon 't was impossible for a Bishop to be and therefore the Apostle took care that the Bishop should have his Deacons to minister to him And accordingly when S. Paul gives directions to Bishop Timothy for the ordaining of Officers in the Church he names Bishops and Deacons but no second order between them 1 Tim. 3. 2 8. and so to Titus Tit. 1. 7. c. 2. 1. see Note on Phil. 1. c. And so in the Church of Jerusalem it is clear by story that James the brother of the Lord being soon after Christs Ascension constituted their Bishop see Note on Gal. 2. d. the Deacons are the first that are added to him Act. 6. and no mention as yet of any middle order From whence it will be sufficiently cleared who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders here viz. the Bishops of the severall cities or of the brethren that dwelt in Judaea v. 29. to whom this almes was designed for the famine being in all Judaea and not onely at Jerusalem and there being brethren that is Christians in habiting through severall parts of Judaea there can be no reason to imagin that Jerusalem only should have the benefit of this collection or consequently that the Elders to whom it was delivered should belong only to that city And thus it is known in the Primitive Church that almes and collections called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether in the same Church brought by the communicants in the offertory or by officers sent from one Church to another were solemnly intrusted to the Bishop as the steward of the house of God as the oblations were brought to the high Priest under the Law and the liberality of the faithfull to the Apostles feet Act. 4. 34. So in the 41th Canon Apostolical it is appointed Praecipimus ut in potestate sua Episcopus Ecclesiae res habeat Si enim animae hominum pretiosae illi sunt concreditae multò magìs oportet cum curam pecuniarum gerere ita ut potestate ejus indigentibus omnia dispensentur per Presbyteros Diaconos We command that the Bishop shall have the goods of the Church in his own power For if the soules of men so much more pretious are entrusted to him he ought much more to have the care of the monies so as by his power all be dispensed to them that want by the Presbyters and Deacons And so saith Justin Martyr of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 President or Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Guardian of all that are in want From this explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken the notion of it Act. 15. 2. where the Elders at Jerusalem with the Apostles are not the Elders
more men or by the whole Church So Chrysostome speaking of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he presently constitutes them And Socrates of Constantine in the twentieth year of his reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the thirtieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both noting the constituting or creating of Caesar a work of the Emperour onely So Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the person of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Master hath constituted me over all his house So Zacharias Bishop of Mitylene speaking of Gods creating of man as a King and guest for whom a palace and a feast were before prepared he expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was chosen sure not by the suffrages of many but by God the one Creator and set forth to be both the King and the guest of the good things which the Great Master of the feast had set before him Of this accepâ—ion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a controversie there is between the two great Scholiasts on the Canons Zonaras and Balsamon Zonaras on the first Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a Bishop be ordained by two or three Bishops makes this Scholion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now adaies the office of praiers and invocation of the holy spirit at the consecration of any is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Bishops stretching out his hand and blessing the person ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but anciently the election it self was so called for when the multitudes of the cities had power to choose their Bishops they assembled and some chose one some another and that the greater part of suffrages might carry it it is said that they that made the choice stretcht out their hands and so the suffrages were numbred and he that was chosen by most was advanced to the dignity and thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken And accordingly saith he the Fathers of the Councils are found to use the word calling election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Council of Laodicea Can. 5. saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be in the presence of the Catechumeni meaning elections by that word How unfitly this Scholion is applied to the first Apostolical Canon will be easily judged when it is remembred that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that Canon and sure that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiently and long enough before Zonaras's writing is certainly used for Ordination or Consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initiation to the Episcopal office by imposition of hands and not any popular or whatever kind of election And therefore Balsamon coming to give account of this Canon and seeing this Scholion of Zonaras before him gives it without naming him the due refutation thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Apostolical Canon speaks of that Ordination which is done by the Bishops in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the election as some said following some unwritten reports in respect of the stretching out the hands used in the elections of Bishops by the multitude of the cities for though in the 10. it should be the 5th Canon of Laodicea the Fathers command that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be in the presence of the Catechumeni and from thence some supposed that this Canon speaks of election yet I believe they say not well because the ordination which is performed in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the praiers belonging to initiation is done though there be never so many there which concludes that this Apostolick Canon belongs to Consecration though the Laodicean do not And again the 4th Canon of the first Nicene Council resolving that the election of a Bishop shall be performed by all the Bishops of the Province 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least by three the rest signifying their consents by writing I cannot think how some could understand this Canon of the election of a Bishop which appoints that it shall be done by two or three and so possibly by two not necessarily by three Bishops By this it is evident that Zonaras if as his premisses prepared for it so he concluded according to them that in the Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be understood of election and not of ordination was foully mistaken But the truth is the conclusion of his Scholion seems to look another way citing that Canon of Nice which being of Elections appoints them to be by three at least whereas this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contents it self with two or three and in his Scholion on that Nicene Canon 4. his conclusion is express that the Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls consecration and imposition of hands by that title and so not election So Harmenopulus on his Epitome Can. The Apostolical Canon is of consecration and imposition of hands the Nicene of election And so all his premisses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election are utterly aliene from the Canon which he had before him and his observation as far from truth that it was in latter times onely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to signifie Ordination His own words conclude rather the direct contrary that at the time of the writing the first Apostolical Canon which by all is acknowledged genuine and so written not long after the Apostles daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken in the sense of Ordination and that long after that in the Council of Laodicea 't was used for election And it may be worth observing that he that had taken such unseasonable pains to prove it was taken for election had no proof for it in all antiquity but onely that one Canon of Laodicea where indeed it is evidently used in that sense but whether of any other election save by the Bishops to whom it evidently belongs in the 4th Nicene Canon in the presence of the people excluding the audientes from them to receive testimonie of the lives of those who were to be chosen appears not by that Canon In the Nicene Canon 4. the difference is clear between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituting by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election in the beginning of the Canon and then after that regularly performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordination in the end of it And by that we may understand Theodorets meaning Eccl. Hist l. 5. c. 23. when he saith the Canons forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a Bishop have ordination without three Bishops not that there must needs be three Bishops to impose hands for that is contrary to the Apostolical Canon which is content with two and yet is by Zonaras himself reconciled with the Nicene that requires three at least but that there must be three at least personally present at his election and that with the concurrence
commission immediately from him such were the Twelve and extraordinarily called S. Paul also The Evangelists were those which were sent by the Apostles whither they could not goe themselves and the Dioecese that belonged to these was the whole world or those speciall parts of it which the Apostles had allotted to one another Beside these the Prophets were those that in particular Churches rueld and taught as Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 12. d. and over and above had that speciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of expounding Moses and the Prophets and demonstrating out of them the truth of Christian religion This was the exhorting and confirming that here is spoken of and which is attributed to them as Prophets not excluding but containing the gift of foretelling things to come also as of Agabus we read c. 11. 28. Agreeably these that are here called prophets are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. governours of Churches see Note on Heb. 13. b. and are accordingly to be resolved persons intrusted with the power of Bishops in particular Churches of Judaea and so members of the Councel at Jerusalem And so when 't is said that there were at Jerusalem Apostles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the Presbyters of Jerusalem but Bishops of Judaea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them are these two which are here Judas and Silas and that Elder or Bishop of the Church of Jerusalem mentioned Rev. 7. 14. who is said to interpret the vision to John there CHAP. XVI 1. THen came he to Derbe and Lystra and behold a certain disciple was there named Timotheus the son of a certain woman which was a Jewess and believed but his father was a Greek Paraphrase 1. His father was a Greek but his mother an Hebrew named Eunice and a Christian 2 Tim. 1. 5. He therefore a Gentile as appears both by his name which is Greek and by his not being circumcised the eighth day 2. Which was well reported of by the brethren which were at Lystra and Iconium Paraphrase 2. Who was a Christian approved of all in 3. Him would Paul have to goe forth with him and took and circumcised him because of the Jewes which were in those quarters for they knew all that his father was a Greek Paraphrase 3. Him Paul chose to goe and accompany and assist him in preaching which because the Jewish Christians would not let him doe the Proselytes of the gates or uncircumcised being not permitted to come into the same court of the Temple with the Jewes at least they would never hearken to or benefit by his preaching having a special aversion to such he therefore circumcised him his father being a Greek and consequently his not being circumcised in his childhood being known to all 4. And as they went through the cities they delivered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem Paraphrase 4. which had assembled at Jerusalem in Councel ch 15. 5. And so were the Churches established in the faith and increased in number daily Paraphrase 5. And thus they confirmed the Churches and every day converted many to the faith of Christ 6. Now when they had gone throughout Phrygia and the region of Galatia and were forbidden of the holy Ghost to preach the word in Asia Paraphrase 6. by a revelation such as was mention'd ver 9. see ch 18. 5. to preach 7. After they were come to Mysia they assayed to goe into Bithynia but the Spirit suffered them not Paraphrase 7. over against Mysia they purposed to passe by Bithynia but they received a revelation which forbad them 8. And they passing by Mysia came down to Troas Paraphrase 8. And therefore not coming to v. 7. but passing by Mysia they 9. And a vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us 10. And after he had seen the vision we endevoured to goe into Macedonia assuredly gathering that the Lord had called us for to preach the Gospel unto them Paraphrase 10. upon discourse resolving from the vision 11. Therefore loosing from Troas we came with a streight course to Samothracia and the next day to Neapolis Paraphrase 11. had a very fair gale that brought us directly 12. And from thence to Philippi which is the chief city of that part of Macedonia and a colonie and we were in that city abiding certain daies Paraphrase 12. a metropolis of one part of Macedonia and this city a colony of the Romans v. 21. 13. And on the Sabbath we went out of the city by a river side note a where prayer was wont to be made and we sate down and spake to the women which resorted thither Paraphrase 13. where by a river side there stood an oratory and thither we went and going in found many women together and to them Paul preached the Gospel 14. And a certain woman named Lydia a seller of purple of the city of Thyatira which worshipped God heard us whose heart the Lord opened that she attended unto the things which were spoken of Paul Paraphrase 14. a Proselyte of the Jewes was an auditor and by the grace of God she received the faith 15. And when she was baptized and her houshold she besought us saying If ye have judged me to be faithfull to the Lord come into my house and abide there And she constrained us Paraphrase 15. If ye believe my conversion to be sincere doe me the favour to 16. And it came to passe as we went to prayer a certain damosell possessed with a note b spirit of divination met us which brought her masters much gain by soothsaying Paraphrase 16. to the oratory see note a that a young maid that had a prophetick spirit by being possest by some devil Lev. 19. 31. which spake from within or out of the belly of her which had gained her masters a great deal by telling of strange things whether future or otherwise met us 17. The same followed Paul and us and cried saying These men are the servants of the most high God which shew unto us the way of salvation 18. And this did she many daies but Paul being grieved turned and said to the spirit I command thee in the name of Jesus Christ to come out of her And he came out the same houre Paraphrase 18. that evil spirit that possest her 19. And when her masters saw that the hope of their gaines was gone they caught Paul and Silas and drew them into the market-place unto the rulers Paraphrase 19. the place of judicature 20. And brought them to the magistrates saying These men being Jewes doe exceedingly trouble our city 21. And teach customes which are not lawfull for us to receive neither to observe being Romans Paraphrase 20 21.
manner as Philippi did and yet in the Subscription of the Epistle to Titus we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Nicopolis of Macedonia This may serve to give account of the varieties which seem to be among writers about this city And as in Civil so in Ecclesiastical divisions such variety is observable Those cities were chief and Metropoles where the Gospel was first planted and thence communicated to the neighbouring regions And such was Philippi as 't is clear by the story of S. Pauls preaching the Gospel in Macedonia Act. 16. 9 10 c. and 1. Thess 2. 2. first at Philippi then after at Thessalonica In which respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priority of conversion to the Faith and being S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first-fruits in that region some privilege belongs to Philippi even before Thessalonica that chief Metropolis of Macedonia viz. that Philippi was the elder sister in the Faith and so in that respect though not in others the prime Metropolis of Macedonia Hence it is that the liberality of the brethren of Macedonia in common 2 Cor. 11. 9. is imputed to the Philippians peculiarly Phil. 4. 16. by which it appears that all the Christians of that region or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Macedonia are contained under that title And so though there be but one Epistle written by S. Paul to these Philippians yet S. Polycarpe mentions Pauls Epistles in the Plural to them by which learned men understand those other inscribed to the Thessalonians that other chiefe city of Macedonia which might therefore belong to Philippi also And to that the severe adjuration of the Apostle 1 Thess 5. 27. seems to belong where he adjures them by the living God that that Epistle be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the holy brethren indefinitely that is I conceive to all the Christian in each Church of Macedonia And so it is evident that the Epistle inscribed to the Corinthians belonged to all the Churches of Achaia 2 Cor. 1. 1. and so that inscribed to the Colossians was also to be read Col. 4. 6. by the Church of Laodicea the chief Metropolis of Phrygia to which Colosse is adjoyn'd as a secundary Col. 2. 2. By all this appears how in Philippi there may be more Bishops then one indeed as many as were in all Macedonia at least as in the cities under that Metropolis Ib. Bishops What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes in the Old and New Testament hath been said already Note on Act. 1. b. viz. praefecture or ruling power in the Church But whether this belonged to singular persons one in each city and region adjoyning or to a number of such ruling together as collegues hath been of late controverted by some and this place which mentions in Philippi Bishops in the Plural hath been a principal testimony to conclude that in one Church there were many Bishops This if it were granted and consequently that Bishops here denote no other then those whom we now call Presbyters would be of no force to inferre this conclusion That Churches in the Apostles times were ruled not by single Bishops but many Presbyters because 1. it were possible that the Apostle himself might at this time retain that supreme Episcopal power in own hands and though absent in body yet by letters being present in spirit exercise that power over them Or 2 dly if the Apostle had constituted a Bishop over them yet 't is possible that at the writing this Epistle the Chair might be vacant or that the Bishop might be absent And indeed Epaphroditus who is by Theodoret and others affirmed to be Bishop of Philippi by Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctor which that it is the title of Bishop we have formerly shewed Note on 1 Cor. 12 d. appears c. 4. 18. to have been with Paul at this time when he wrote the Epistle so saith Theophylact that the Clergy are mentioned in this and in no other Epistle because they had sent Epaphroditus with necessaries for the Apostles use and to have carried the Epistle to them which one thing might make it inconvenient to inscribe the Epistle to him And yet in the body of the Epistle c. 4. 3. there is an Apostrophe which in all probability belongs to him under the name of his yoke-fellow that is to look to the relief of the widowes supposing him present at the opening of the letter But there is no need of such answers as these to avoid the force of this argument That which hath been said Note a. will give a clear account of it that Philippi being a Metropolis under which were many other Churches which had each of them a Bishop all those Bishops are here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural as this Epistle was written to all those cities or Churches and not onely to that of Philippi Of this it is clear in Ecclesiastical writings that there was a Bishop constituted by the Apostles For so Tertullian distinctly mentions it for one of those Churches which derived the pedegree of Bishops from the Apostles as founders And Ignatius S. Pauls successor at Antioch in his Epistle to them names Vitalis as their Bishop and the Latine old copie of Polycarps Epistle to them mentions Vitus which is surely the same And though that Epistle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and Deacons onely yet considering the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down Note on Act. 11. b. there will be little doubt but that Elders there and Bishops here are all one viz. all the Bishops of the cities under that Metropolis which may well be contained under the title there prefixed to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Church of God adjoyning or belonging to Philippi And indeed as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders is a note of Prefecture and so may fitly belong to the Bishop in each city see Note on Act. 11. b. in all the places of the New Testament so there is little reason to doubt of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishops The first mention of it is Act. 20. 28. where those that had been called Elders of the Church v. 17. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops of the flock set over it by the Holy Ghost where if the flâ—ck were the Christians of any one city there might be some pretence that the Elders or Bishops in the Plural might be those which are now called Presbyters But it is apparent that the flock is the Christians of all Asia of which it is said c. 19. 10. that all that dwelt in Asia heard the word of the Lord and almost all Asia were converted saith Demetrius v. 26. which Paul câ—lls the opening of a great doore to him in those parts 1 Cor. 16. 9. And consequently the Elders or Bishops there are the Bishops of all Asia at least those that belonged to Ephesus as
making mention of a law prohibiting to marry second marriages on festival dayes saith that it was brought up because either widows married which might doe well to do it in secret or those whose husbands were living and then they ought to be ashamed to think of any other husband So Valer. Max. l. 2. c. 1. cals the experience of many marriages legitimae cujusdam intemperantiae signum a sign of intemperance but such as the law of Heathen men permits So in AErodius among the Presbyters that were brought as witnesses against Marcellinus one being found to have married again after Divorce placuit reprobari he was rejected saith he whence it appears that such marriages were not only allowed by the Imperial laws but that they were practised also among Christians which farther appears by Marculfus Formul l. 2. c. 30. Dum inter illum illam non charitas secundùm Deum sed discordia regnat ad hoc pariter conversare minimè possunt placuit utriusque voluntate ut se à consortio sâ—parare deberent quod it à fecerunt Seeing between him and her Christian charity doth not reign but discord and so they cannot converse together it is agreed by the consent of both parties that they should separate from one anothers companies which accordingly they did This it seems was a formula used among Christians as there was another to the same purpose Leg. Rom. c. 19. and Novel Instit 117. And this being allowed by the secular Imperial laws and accordingly practised the Council of Carthage thought fit to make a Canon to reform it Can. see Zonaram 116. and to reduce it to Christs and Saint Pauls institution and therefore appointed that the Emperor should be desired to make an Imperial law against it Saint Hierome mentions some that being divorced this day married the next and addes Uterque reprehendendus maritus cui tam citò displicuit cui tam citò placuit both husbands were to be blamed he that was so soon displeased with his wife and he that so soon liked and married her And so Innocentius of those who after a divorce marry anew in utraque parte adulteros esse they are on both sides adulterers and to be excommunicate To this belongs that of Iustin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that by mans law make second marriages are sinners in the account of Christ our Master He that would see more to this purpose for the confirming of this interpretation may consult Zonaras's scholia on that Canon and Rodolphus Fornerius Rerum Quotid l. 6. c 23. and Burchard l. 9. c. 72. and the Notes on Cod. Can. Eccl. Universae And that this custome was also among women who thus divorced themselves from their husbands will appear by Iustinians Novell 117. which will therefore be appliable to the prohibition of the widows being chosen which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wife of one husband also Ib. Of good behaviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well ordered or composed saith Phavorinus and so c. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such and habit or attire as argues gravity of manners and mind V. 6. Novice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not in respect of age for Timothy himself was such but in respect ofreceiving the faith by analogie with the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant for to instruct in Christianity to teach the faith as when Saint Paul saith that he hath planted and so saith Theophylact 't is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 newly baptized lately received into the Church V. House of God What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of God here signifies is evident by the Context The whole discourse here is to give Timothy directions forthe choosing and constituting Bishops and Deacons in his Province that is over all Asia of which Ephesus where Timothy was placed by S. Paul was the chief Metropolis This then being the Province wherein he was to ordain must needs be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house of God wherein he is here directed how he should behave himself being by S. Paul set there as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or steward in an house who having under the Master chief power in the family to him it belongs to entertain or remove servants and officers out of it But this not so to restrain the phrase to that one Province but that both the universal and every other particular Church of Christ is capable of that title as truly and properly as that of Ephesus or Asia at that time For indeed the phrase is derived from the Temple which as the special place of Gods presentiating and exhibiting himself is called Gods house where he dwells and delights and meets the pious votary receives his addresses entertains and treats him as in his own house and answers the petitions which he came to offer there and where his Angels which are his attendants and court as it were are peculiarly present 1 Cor. 11. 10. As when the Angels appeared to Iacob at Luz he presently calls it Beth El the house of God saying surely God is in this place this is no other then the house of God c. Proportionably to this the whole family of God as that comprehends the whole corporation or community of all the Christians alive is fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this great house of God and in like manner every lesser society of Christians among whom God is pleased to dwell also and rule by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or steward And such is every Bishop in every particular Church Of this house of God in this sense two titles are here set down fitly belonging both to the whole and to each branch but especially verified at that time wherein the words were delivered that first age of the Apostles preaching and planting of the faith The first title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of the living God in opposition to the false dead livelesse gods whose pictures were adored in their heathen Temples Those were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of meeting and assembling but only for the worship of Idols empty nothings But the house of God where Timothy was set the oeconomus or steward at Ephesus contrary to Diana's Temple there was the Church of the living God and so was every such regular assembly of Christians under a Bishop such as Timothy was an oeconomus set over them by Christ Such again every larger circuit under the Metropolitan who as Timothy again had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordination and jurisdiction over the whole Province And such all the particular Churches of the whole world considered together under the supreme head Christ Iesus dispensingthem all by himself and administring them severally not by any one oeconomus but by the several Bishops as inferior heads of unity to the several bodies so constituted by the several Apostles in their plantations each
to the dispersed of the Jewes And although those to whom the Epistles were directed immediately were the Jewish Christians yet of these there were so many that did stand for the continuance of the Mosaical Law and so were Judaizing Christians and these lived so intermixtly with the unconverted Jewes themselves and so maliciously acted with them to the persecuting of the Orthodox Christians that as some passages of this Epistle seem to belong onely to the Jewes unconverted as the former part of this Chapter till ver 7. so many more pertain to those that went on with them in their sins those that reconciled Christianity and the world and all the most enormous sensual sins c. 4. 4. and particularly the outrageous practices of the Zelots For so it appears by Act. 21. 20. that many myriads of converted or believing Christian Jewes were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the number of the Zelots that were very vehement persecutors of all that stood not for the Law of Moses To these refers the unruly tongue c. 3. compared to a fire that kindled so much matter made such combustions among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting into a flame the whole wheel or course of affairs v. 5 6. untameable v. 8. full of cursing and bitternesse v. 10 11. and in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal v. 14. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal or envy v. 16. and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedition or tumultuousnesse and every evil deed the very character of the Zelots in Josephus so again c. 4. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wars and quarrels among them ver 1. which as it is observed were first intestine among themselves begun by those of the Zelots and so prepared them to their wretched desolation when the Roman Eagles came and more punctually v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye kill and envy And to this purpose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here most properly belongs which though it signifie sighing or groaning or murmuring yet because that is an effect of envy and emulation which sighs at other men's prosperity and because envy proceeds wholly from uncontentednesse as in the story of Cain it appears first his countenance was sad and then he malignes and slayes his brother therefore by a figure it is set to signifie the same thing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy and bitter zeal had before so often done V. 12. Condemnation The antient Copies generally and beside those produced by others the forementioned in Magdalene College Library in Oxford read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hypocrisie The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false speaking for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vulgarly signifies to be an hypocrite to dissemble signifies also to lye to deceive to deal fraudulently as near in signification as in sound to our Knave as it is now used among us and so one of these is taken for the other the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false speaking And then the exhortation of this place will be parallel to that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is best not to swear at all but to take such care of speaking truth with every man that our words may be thought to be oaths And that of the Arabians Let thy speech be I and No that thou mayst be a true speaker among all men and Joseph de Bell. Jud. l. 2. c. 12. of a sort of Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that is said by them is stronger then an oath Swearing is forbidden by them counting it worse then perjury and affirming that that man is already condemned as unsit to be trusted which is not believed without calling God to witnesse V. 14. Elders of the Church What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church is not easie to be determined If there were at the time of the writing this Epistle beside the several Bishops in each Church a second order of Presbyters under the Bishops and above the Deacons and of them more then one in each Church it would then be most reasonable to interpret this place of those But because there is no evidence whereby these may appear to have been so early brought into the Church see Act. 11. b. and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural doth no way conclude that there were more of these Elders then one in each particular Church any more then that the sick man was bound to call for more then one and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church was both in the Scripture-style see Note on Act. 11. b. and in the first writers the title of Bishops and because when there were secondary Presbyters more then one in every city the sick man cannot be thought obliged by this Text to call for the whole college or one sick man for more then one and lastly because the visiting of the sick is antiently mentioned as one branch of the office of Bishops therefore it may very reasonably be resolved that the Bishops of the Church not the Elders of the Jewish Synagogue but the Bishops of the Christian Church Seniores Christianae congregationis as Erasmus paraphraseth it the Elders or Governors of the Christian congregation one in each particular Church but many in the universal Church and so also many in the Church of the dispersion to which this Epistle is addressed are here meant by S. James Thus in Polycarp's Epistle to the Philippians where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being the highest order mentioned and those to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicature belongs may as in Papias and Irenaeus and Clemens Alexandrinus and Tertullian they doe most reasonably be conceived to denote Bishops One part of their office is set down that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that visit all the sick And accordingly so it most probably must in this place Ib. Anointing him with oile That anointing with oile was a ceremony sometimes used by Christ and his Apostles in working their miraculous cures healing diseases and casting out devils appears Mar. 6. 13. where at the Apostles going out it is said that they cast out devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and anointed many sick persons with oil and cured them Another ceremony there was used to the same purpose imposition of hands Mar. 16. 18. and Act. 9. 17. and 28. 8. And to these prayer was added as the more effectual and substantial performance of which Unction and Imposition of hands were onely the ceremonies and this prayer commenced in the name of Christ or else the name of Christ in prayer called over the sick And by these means together with the sick man's examining and confessing and sincerely forsaking whatsoever sin he stood guilty of either toward God or man it was ordinary
Jerusalem as of the Metropolis of all Judaea sitting in the middle chair or seat or throne that of the greatest dignity which belonged to James and thereupon the determination of the Council was delivered by him Act. 15. 19. V. 4. Round about the throne The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about the throne will probably be discerned by the antient manner of sitting in Council or Consistory among the Jews first and afterward among Christians A representation we have of it Dan. 7. 9. from which place this here seems to be taken as many other things in this out of that prophecie I beheld till the seats or thrones were pitched not thrown down as we read but pitched or set donec throni positi sunt saith the Vulgar and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Seventy and Theodotion and the Chaldee word is the same that is used by the Chaldee Paraphrase Jer. 1. 15. for the setting of thrones where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall set every one his throne and then it follows and the antient of the daies did sit placing him in the midst of the other thrones as the father or head of the Consistory and the judgment was set v. 10. that is the whole Sanhedrim the rest of the Elders c. seated on those thrones round about or on each side of the head or Prince of the Consistory and the books were opened preparative to the judicature So in like manner in the Christian Church where the Bishop and his Presbyters in any lesser city and the Metropolitane and his bishops in the Metropolis are thus placed the Presbyters or the Bishops sitting at the East end of the Church in the form of a semicircle and the Bishop or Metropolitane in a chair or throne of some eminence in the midst of the Presbyters or Bishops seats with those on each side of him and then the Deacons attending or waiting on them So in Ignatius's Epistle to the Magnesians we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Laurentian copie now rightly reads it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the printed Copies were wont to have it with your most reverend Bishop and the spiritual crown of the Presbyterie noting the Presbyters sitting on each side of the Bishop in the fashion of a crown not of a full circle for a crown was not so antiently but a large semicircle with two ends by which 't was put over and tyed about the head and accordingly the Constellation in heaven so called is not a whole or complete circle And thus in the Apostol Constit l. 2. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the crown of the Church that is the Bishops and Presbyters in Consistory And indeed this manner of sitting in an half-circle was but the same with their accubitus or lying at meat in an half-round called Sigma from the old fashion of that letter C where the most honourable place was that in the middle as some learned men have collected from 1 Sam. 20. 25. The King sate upon his seat as at other times even upon his seat by the wall where supposing the form of sitting to be semicircular the seat by the wall will be necessarily the middle of the circle And thus in the Apost Constit l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishops seat or throne be placed in the midst and on each side of him let the Presbyâ—erie sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let the Deacons stand by And so Greg. Nazianzen a Bishop in his dream describes himself sitting in the midst and his Presbyters in chairs on each hand of him And in Theodoret Eccl. Hist l. 5. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle seat is the Bishops chair and the way propounded to compose the difference between Paulinus and Miletius is to set the Gospel in that middle seat and they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit on each side And the Author of the Ecclesiastick Hierarchie c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop is placed in the midst not of the Altar but of that part of the Church which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which what it is will best appear by the Scholiast on Nazianzen's first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the whle Church but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nave signifies the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the divine table of the mysteries or communion-table is placed by which it appears both that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the whole space within the Sept and not only the Altar or Table therein and also that the Bishops being seated in the midst of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the taking his place at the upper end of the Church within the Sept with the Presbyters on each side of him which is also the way of interpreting and understanding all that is said in the ancient Writers and Liturgies of encompassing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Bishop and Presbyters sitting in a semicircle at the upper end of the Chancel Which is also the reason why in Ignatius Ep. ad Ephes being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies living obediently to the Bishop and his Consistory in all things and assembling with them in the publick service of God in the Church V. 4. Four and twenty Elders Having seen what was meant by him that sitteth on the highest or middle throne God in the thing signified but the Bishop of Jerusalem in the representation it will presently follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders on the thrones round about him are those which sate in Council with this Bishop in the same manner as Act. 15. we find the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders mentioned That those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders signified the Bishops of Judaea not the Presbyters as we now call them of that one city hath been said Note on Act. 11. b. For indeed it no way appears that at that time there were any such Presbyters as soon after and now we have any middle order between the singular Bishop in each Church and the Deacons attending on him And beside it is said of every of these that he had on his head a golden crown parallel to that of Josuah the High-priest Zach. 6. 11. that is a golden mitre such as the High-Priest had under the Law call'd indifferently a crown and a mitre which cannot belong to inferior Presbyters but doth fitly represent the power of rulers that is Bishops in the Church without attributing any thing of regality to them And therefore in all probability they must signifie here the Archbishop of Jerusalem the Metropolis of all Judaea and all the Bishops of that Province sitting in Council with him Otherwise the manner of sitting being the same
A PARAPHRASE AND ANNOTATIONS VPON THE New Testament A PARAPHRASE AND ANNOTATIONS Upon all the Books of the New Testament Briefly explaining all the difficult places thereof The Second Edition corrected and enlarged By H. HAMMOND D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luc 2 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. LONDON Printed by J. Flesher for Richard Davis Bookseller in Oxford MDCLIX A necessary Advertisement to the Reader TO prepare the Reader to receive the designed benefit of this work it will be first usefull to present him with a scheme or brief Table of the severals which here are offered to him and will be reducible to three heads The first concerning the Original Text the second concerning the Version or Translation the third concerning the Exposition of it In every of these if all that hath formerly been observed and written by others had here been summarily repeated it would have given a vast but unnecessary bulk to this Volume and therefore for those things which have been already thus largely insisted on whether by the Antients S. Chrysostome and the Greek Scholiasts or among the many later writers on this subject by the most judicious and learned Hugo Grotius in his admirable Comments on the Gospels as also in the Posthumous Annotations on the other parts of the New Testament which for a great part bear his signature upon them the care hath been to leave the Reader from their own hands to receive the account and reap the benefit of their excellent labours which are every where to be met with and not to adde one Volume more to the great number of those which are already inriched with the spoils and swelled by the transcribing of others observations In the first place that concerning the Greek Text Many learned men especially Lucas Brugensis and Robertus Stephanus have used great industrie to observe the various readings of the many Manuscript Copies which had been diligently collected and compared And these are already to be had by those that please to consult them Yet because this Kingdome of ours hath been enriched with some monuments of Antiquity in this kind which were probably designed by God for more honorable uses then onely to be laid up in Archives as dead bodies in vaults and charnel-houses to converse with dust and worms and rottenness some of these I have chosen to advise with and from them to offer sometimes a various reading yet not permitting this to supplant or turn out that which hath vulgarly been received but setting it in the inner margent that those that have judgement may as they see cause make use of it The first MS. which I have my self twice compared I found in the place of my Education in the Librarie of S t Mary Magdalene College in Oxford a fair and an ancient Copie The second is that more known in the King's Librarie at S t James's presented to our late Soveraigne by Cyrill the Patriarch of Constantinople written in Capital letters by a very antient hand of Thecla as it is thought and now happily prepared for the presse by the great pains and judgment of M r Patrick Young from whose hands the most Reverend Father in God the Archbishop of Armagh having long since received a Copie of the various readings was pleased to communicate them to me The third is the Greek and Latine MS. of the four Gospels and the Acts found ninety years since in a Monasterie at Lions in the time of the Civil warre in France and twenty years after presented by Theodore Beza as a monument of venerable Antiquity to the University of Cambridge the variations of which from the vulgar printed Copies I also acknowledge to have received from the favour of the most Reverend Archbishop of Armagh What hath from any of these appeared useful to be proposed is in the inner margent of this Book translated and set over against the Text with an or in the front of it as the Characteristick note to distinguish it from the changes of the English Translation which without that mark are put in the same margent 2. In the next place concerning the Translation The first part of my task was to prepare a new one out of the Original Greek such as seemed to me most agreeable and on which my present understanding of the Text is founded and to authorize or give confidence to such an undertaking I had in my prospect not only the two English Translat the one in the Book of Luurgie the other in the Bibles but the examples also of many learned men as well those that live in the obedience of the Bishop of Rome whose great I shall adde just value of the Vulgar is notwithstanding sufficiently known as others of the Reformed Churches Such of both sorts are Cardinal Cajetane M r Calvine who translate from the Original what they comment upon So doth Oleaster and Mercer and Forerius and Erasmus and Malvenda a late Spanish Frier in his seven Volumes of Comments on the Bible I need not adde Junius and Tremellius and Beza and Castellio the Authors of the Spanish the Italian the French Translations and many more who have all made use of that liberty Yet considering my own great defects the incompetencie and disproportionableness of my strength and few years consideration to the length and weight of this work and knowing that as oft and as farre as I differed in my sense from other men so often and in the same distance did other men differ from me and having before my eyes from the fate of other men's attempts in this kind which I could not induce my self to approve of great reasons to forecast and foresee mine own hazards and though not to discern yet to fear and suspect many misadventures therein and so to passe that more early censure on my self which from others which saw not with my partial eyes I had cause to look for Upon these I say and some store of other considerations I made choise of the course which now is taken in stead of obtruding a new retaining the known Translation of our Bibles and after the manner which was formerly used in our Bibles of the larger impressions of noting some other rendrings in the Margents annexing where it seemed usefull another Translation of some words or phrases with this * or †or other like marks of reference to the words in our vulgar Text And this is done also in the inner Margent And where the matter is of any difficulty or weight the reasons of the change are more largely offered and are to be found in the Annotations referred to by some letter of the Alphabet a. b. c. c. set over the top of the word in the Text. But when the matter is more perspicuous or lesse weighty so that the bare affixing of the Greek words is a sufficient reason for the rendring them then that only course is taken and the Greek being affix'd to the
thus it is with God he is very unwilling that any the meanest person upon earth should be lost that might with any care or methods of ours be recovered to piety 15. Moreover If thy brother shall trespasse against thee goe and tell him his fault between thee and him alone if he shall hear thee â—hou hast gained thy brother Paraphrase 15. To this purpose these directions I shall now give which I require to be used in the Church for ever If any fellow Christian of thine doe thee any injury and by so doing offend against God thy charity to him as it must be sure to put off all thoughts of revenge against him to forgive him freely v. 22. so will it oblige thee to use all prudent methods to reduce him to a sense and reformation of his fault and by the same reason this is to be extended to all other wilfull crimes of which thou seest him guilty those being as fit to exercise this part of thy charity towards his soul as any injury done to thee immediately and let this be the method first go and admonish him of it privately so that it have nothing of shame or reproach joyned with it and if he mend upon such admonition there 's an end thou hast reason to rejoyce as at the finding the stray sheep that thou hast been so happy an instrument of his repentance 16. But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established Paraphrase 16. But if this first method of thy charity succeed not another essay must be made take with thee one or two other men either that the crime which thou layest to his charge be so confirm'd to him by sufficient testimony Joh. 8. 17. that he be no longer able to deny it as that which cannot be contradicted or denyed is said to be established Heb. 6. 16. or that the authority of these added to that of thy private admonition may be of more force with him induce him to condemn himself at least be more likely to doe so be more weighty in the presence of two or three 17. And if he shall neglect to hear them tell it unto the Church but if he neglect to hear the Church let him be unto thee as an heathen man and a Publican Paraphrase 17. But if he be still refractary either through non-conviction of the fact or non-contrition for it if this second admonition work not on him then make it a matter of publick cognizance tell it to the rulers of the assemblies saith S. Chrysostome see Power of Keys c. 2. § 12. or tell it in the presence of all the people that before them the Governour may rebuke him as Timothy is appointed to doe 1 Tim. 5. 20. But if this last method succeed not neither if he be still refractary thou art then to look on him as a desperate deplored sinner see Power of Keys c. 2. § 9. fit for the censures of the Church to overtake him 18. Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Paraphrase 18. Which ye therefore to whom now I speak the designed rulers of the Church and your successors the Bishops are in this case to proceed to to use the Keys given to you as Stewards of the house c. 16. 19. for the ejecting of such And I assure you whomsoever see note on c. 11. k. ye shall thus cast out of the Church on earth shall without repentance and submission to your censures and reformation upon them and sincere desire to reconcile and approve themselves to you be by me excluded from steaven These censures of yours inflicted by this commission from me shall be back'd by me And so whomsoever ye shall upon sincere repentance receive into the peace of the Church again he shall by me be pardoned also 19. Again I say unto you that if two of you shall agree on earth as touching any thing note b that they shall ask it shall be done for them of my father which is in heaven Paraphrase 19. As for the second of the three admonitions spoken of v. 16. see note on c. 7. b. this I assure you that as the assize of three men among the Jews had some power so shall any two or three Christians joyning in such a reprehension be considerable in this matter having the priviledge of Gods presence as in their prayers thus united so in their united admonitions to give them authority assistance and blessing 20. For where two or three are gathered together in my name there am I in the midst of them Paraphrase 20. For where two or three are met or assembled for this piece of discipline as for any holy action besides there am I present with them in a special manner and will not suffer the actions which thus they undertake by my appointment to be set at nought by any 21. Then came Peter to him and said Lord how oft shall my brother sin against me and I forgive him till seven times Paraphrase 21. When Christ had gone thus farre by way of returne from the last to the second and before he proceeded from that to the first Peter interposed this question the answer to whcih comes home to the first of the three also Sir seeing I am bound to forbear my brother or fellow Christian that injureth me and not to act any revenge upon him as we were taught by thee Mat. 5. 39. and seeing now upon admonishing him that hath injured me in case he repent either on the first or second or third admonition I am to proceed no farther against him but forgive him and rejoyce that I have done so much good upon him v. 15. yet because he that hath thus trespassed and repented once may possibly trespasse again and repent again see Luke 17. 3 4. I desire to be taught by thee how oft I am to do this to forgive him that though he repent of his injury aske forgivenesse and promise to doe so no more see v. 26. 29. yet oft times relapses again How oft must I be thus indulgent to him and forgive him upon his request must I doe it often or seven times 22. Jesus saith unto him I say not unto thee untill seven times but untill seventy times seven Paraphrase 22. This rule is to hold eternally not only for a great but an unlimited number of trespasses supposing that the trespasser repent and promise amendment for the future Lu. 17. 4. ootherwise thou art not so bound to passe by his trespasse but that thou maist by the means prescribed v. 15. c. endeavour his reformation for in that case that is the greatest charity he is capable of 23. Therefore is the kingdome of heaven like unto a certain King which would take account of his note c servants Paraphrase 23. To
〈◊〉 the apostle Heb. 3. 1. in the same sense as the Great Pastor of his sheep Heb. 13. 20. and the only as Pastor so Bishop of our soules 1 Pet. 2. 25. from whence saith Origen on Mat. 24. Propriè Episcopus Dominus Jesus est The Lord Jesus is properly a Bishop Now what was thus conferred on Christ was also personally exercised by him upon earth whiles he remained here he preached the Gospel instituted rites in his Church to continue for ever called disciples gave them commands used their ministery designed some to certain offices sent out seventy Lu. 10. 1. as Heralds before his face gave them power to cure diseases v. 9. and so committed to them some though but a temporary office or mission which ceased at their return to him v. 17. On others he resolved to instate a larger and more durable power to send them as his Father had sent him to make them his successors on earth but this he did not at this time He sent them indeed the Twelve peculiarly Mat. 10. 5. and that with no small power power to cast out unclean spirits v. 1. and to preach v. 7. and that was the summe of this Mission v. 8. Preach cure cleanse raise cast out devils freely ye have received freely give dispense the powers liberally to the advantage of others which are so freely bestowed on you Proportionably to this and that other of the seventy Lu. 10. it is to be remembred that among the Jewes all sorts of Messengers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Ahijah 1 Kings 14. 6. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harsh Apostle or messenger of ill news so the twelve spyes Num. 13. were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sent to explore the land and were as it were a sampler of the Twelve that here Christ sends out on the like account and in the Old Testament the word is no otherwise used Among the Talmudists'tis used of them that were by the Rulers of the Synagogues sent out to receive the tenths and dues that belonged to the Synagogues such as Philo calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent for the monies of the Temple legâ—ad Caium and by the Emperour Augustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receivers and in like manner the messengers of the Church that carryed their liberality or letters congratulatory from one to another are by Ignatius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine carriers or Embassadors and so in the Theodosian Codex tit de Judaeis Apostoli are those that were sent by the Patriarch at a set time to require the gold and silver due to them Of these it is observable that when they were thus imployed though not on any very high imployments and but for a short time they yet were furnish'd with letters of Proxy or Attourney that what they did might be done in the names and persons of those from whom they were sent and from thence the Axiom is known among the Jewes that every mans Apostle is as himself to which Christ seems to referre Mat. 10. 14. He that receiveth you receiveth me c. So when Saul was sent by the Jewish Sanhedrim to Damascus Acts 9. he had the letters of the High Priest with him v. 2. And hitherto there is nothing discernible in this word Apostle that hath any denotation of dignity or government that must be fetch'd from Joh. 20. 21. where Christ sends his disciples as his Father had sent him sends them solemnly and with commission in that notion of sending wherein the Procurator or Proconsul is sent to his Province or wherein Moses is sent to the Israelites in Egypt send by whom thou wilt send saith Moses or wherein Kings and Judges and Saviours are every where in the Old Testament said to be sent when they are by God advanced to any Government Thus must Christ mean of himself that he was sent by his father see Mat. 10 40. 15. 24. Joh. 3. 24. 5. 38. 6. 57. 17. 3. consequently thus must it be understood that they are sent by Christ and so Joh. 17. 11. As thou hast sent me into the world I also have sent them without referring to the ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jewes the messengers of the Patriarchs And so as in the earthly Kingdom the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers or Procurators such was Pilat in Judaea which are next the Regal authority are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent 1 Pet. 2. 14. so the Apostles of Christ are sent also in Christs spirituall Kingdome sent not before his face as Ministers Disciples the Seventy Lu. 10. 1. and generally messengers are said to be sent but sent as his successors and heires on earth endued with that power by commission from him which he here executed And this is the meaning of the word here which seems not as yet to be bestowed on them by Christ but being after really instated on them 't is here and c. 17. 5. 22. 14. occasionally mentioned and so Mat. 10. 2. by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anticipation as the name Peter is Mat. 4. 18. the title that belonged to them at the writing of this Thus when we read that the Father gave judgement to the Son Joh. 5. 22. we read also in effect that the Son gives judgment to the Apostles Mat. 19. 28. Lu. 22. 30. 2 Cor. 10. 6. when the Father gives the Son power to forgive sins upon earth Mat. 10. 6. the Son gives power to the Apostles to remit sin on earth also Joh. 20. 23. As the Father gave the keyes to the Son Is 22. 22. Rev. 3. 7. so the Son gave the keyes to the Apostles Mat. 16. 19. As the Father gave the Son to sit on his Throne so the Son gave the Apostles to fit with him on Thrones Mat. 19. 28. Lu. 22. 30. As the Father gave the Son to be the foundation or corner stone of the Church Mat. 21. 42. so the Son gave the Apostles to be foundations upon a foundation Eph. 2. 20. the foundation of Apostles Christ being the chief corner stone And so as the Father sent the Son Joh. 5. 24. 17. 18. so the Son sent the Apostles Joh. 20. 21 And from the dignity of this office it is that the very Angel Rev. 19. 20. whose name hath no more in it then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath both signifying messengers or legates professes himself to be but a fellow-servant of John and his Brethren that have the testimony of Jesus that is of Apostles and Apostolick men The testification of the resurrection of Christ and the Christian faith to which the Apostles were sent by Christ being as 't is there said the spirit of Prophecy the most honourable office that any mortal can be designed to by Christ and there put in comparison with that joyfull news brought them by that
bear the burthen of the people with thee that is take part of the burthen of ruling them So v. 25. The Lord took of the Spirit that was upon him and gave it unto the Seventy and when the Spirit rested upon them they prophecyed c. that is some gifts extraordinary attended this commission partly to signifie that they were thus set apart and endowed with authority by God and partly to fit them for the discharge of their office conferred on them So v. 26. the Spirits resting on Eldad and Medad was Gods conferring this authority on them to which were joyned also those gifts of the Spirit and they prophecied also and so ver 29. Would God all the Lords people were prophets and that the Lord would put his Spirit upon them that is communicate that power to them which he had given to Moses and qualifie them with extraordinary gifts accordingly So at the making of Saul King the Spirit of the Lord shall come upon thee 1 Sam. 10. 6. some extraordinary change wrought on him by which his commission was evidenced to himself and others and so ver 10. And proportionably in the New Testament Christs Prophetick commission was thus conferr'd on him The Spirit of God descending like a dove and lighting or resting on him and above what had before been done to any a voice from heaven proclaiming this Commission to be given to him from his Father and this from Isa 61. 1. is called the Spirit of the Lord being upon him and that explained by his being anointed to preach Luk. 4. 18. and by the Spirit of wisedom c. Isa 11. 2 3. which signifies a commission and all other extraordinary gifts and powers conferred upon him and is called his being anointed with the holy Ghost and with power And so of his Apostles Act. 2 4 their being fill'd with the holy Ghost is their being endow'd with commission from heaven for that sacred function and accordingly they spake with tongues as the Seventy and Saul after the Spirits coming on them prophecied as the Spirit gave them utterance and this as the completion of that promise of Christ that they should be endued with power from on high Luk. 24. 49. or receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of the holy Ghost coming upon them And so ever after the ordaining of a Bishop in the Church was expressed by his receiving the holy Ghost Other uses there are of the word Spirit which will be discernible by the Context and be reducible to one or more of these but are too long to be more particularly set down here CHAP. X. 1. AFter these things the Lord appointed other seventy also and sent them two and two before his face into every city and place whither he himselfe would come Paraphrase 1. beside the twelve Apostles chose seventy others to be to him as disciples were wont to be to Prophets that is to go on his errands as he should appoint them which they did by turns two at once as harbingers proclaiming his approach in every city whither he meant to come 2. Therefore said be unto them The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest Paraphrase 2. The province is large and there be many that are ready to receive the Gospel when it shall be preached to them It is needfull therefore to pray to God to incline mens hearts to undertake this office of going and revealing it to them for as yet there are very few for so great a task 3. Go your wayes behold I send you forth as lambes among wolves Paraphrase 3. But when ye go ye must expect to meet with dangers and ill receptions 4. Carry neither purse nor scrip nor shooes and salute no man by the way Paraphrase 4. Yet let not that deterre you or put you upon making provisions before-hand for your journey And as you go spend no time in civilities with any Intend and mind that one business you go about 5. And into whatsoever house ye enter first say Peace be to this house 6. And if the sonne of peace be there your peace shall rest upon it if not it shall turn to you again Paraphrase 6. any to whom peace properly belongs any pious person called by an Hebraism the sonne of peace as the wicked Apostate traytor is the sonne of perdition Joh. 17. 12. any pliable person capable of the blessing of the Gospel dwell there 7. And in the same house remain eating and drinking such things as they give for the labourer is worthy of his hire Go not from house to house Paraphrase 7. Remove not out of one house to goe to another in the same city 8. And into whatsoever city ye enter and they receive you eat such things as are set before you Paraphrase 8. receive without any scruple the entertainment which they offer you 9. And heal the sick that are therein and say unto them The kingdome of God is come nigh unto you Paraphrase 9. See Mat. 3. note c. 10. But into whatsoever city ye enter and they receive you not go your ways out into the streets of the same and say 11. Even the very dust of your city which cleaveth on us we do wipe off against you notwithstanding be ye sure of this that the kingdome of God is come nigh unto you Paraphrase 11. as a testimony of your obstinacy and usage of us Mat. 10. 14. and Luke 9. 5. and as a token to assure you that your destruction is very neer falling on you 12. But I say unto you that it shall be more tolerable in that day for Sodome then for that city Paraphrase 12. when that judgment comes v. 14. 13. Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty works had been done in Tyre and Sidon which have been done in you they had a great while ago repented sitting in sack-cloth and ashes Paraphrase 13. Woe unto you ye cities of Jewry among whom so many miracles have been shewn to work faith in you and so to bring you to repentance and all in vain Had the like been done in heathen cities neer you they in all likelihood would have been wrought on by them 14. But it shall be more tolerable for Tyre and Sidon at the judgment then for you Paraphrase 14. And accordingly their portion in the vengeance approaching shall be more supportable then yours 15. And thou Capernaum which art exalted to heaven shalt be thrust down to hell Paraphrase 15. destruction and desolation See Mat. 11. 23. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Paraphrase 16. The not hearkning to your preaching the despising of these warnings of yours is the despising of me that have sent you and so of God that sent me and hath destin'd this only
And he that note e saw it bare record and his record is true and he knoweth that he saith true that ye might believe 36. For these things were done that the scripture should be fulfilled A bone of him shall not be broken Paraphrase 35 36. And John the writer of this testified the truth of it and his testimony though of a single witnesse is worthy of belief because he was an eye-witnesse and the thing testified agrees with a prophecie Psal 34. 20. A bone c. 37. And again another scripture saith note f They shall look on him whom they pierced 38. And after this Joseph of Arimathea being a disciple of Jesus but secretly for fear of the Jewes besought Pilate that he might take away the body of Jesus and Pilate gave him leave he came therefore and took the body of Jesus Paraphrase 38. Not following him openly 39. And there came also Nicodemus which at the first came to Jesus by night and brought a mixture of myrrhe and aloes about an hundred pound weight Paraphrase 39. See ch 3. 2. 40. Then took they the body of Jesus and wound it in note g linen clothes with the spices as the manner of the Jewes is to bury 41. Now in the place where he was crucified there was a garden and in the garden a new sepulchre wherein was never yet man layd Paraphrase 41. Now neer the place of his crucifixion there was a garden where this Joseph had a tomb Mat. 27. 60. which he had newly hewed out for his own use and no body had as yet ever been buried in it 42. There laid they Jesus therefore because of the Jewes preparation day for the sepulchre was nigh at hand Paraphrase 42. See v. 31. Annotations on S. JOHN Chap. XIX V. 13. In the Hebrew Gabbatha The word is Syriack or Chaldee and so called Hebrew here according to the custome of the New Testament which calls the Syriack language being at that time the vulgar of the Jews the Hebrew and therefore Nonnus in his paraphrase reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the inscription on the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syrian still where the Evangelists read Hebrew V. 14. About the sixth hour Here is a seeming difference between the Evangelist and S. Mark in the specifying the time of day wherein Christ was condemned and led immediately to crucifixion It is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the sixth houre but there Mar. 15. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the third houre and they crucified him If the reading of the antient Greek and Latine MS. were here to be heeded this controversie were soon at an end for that reads here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was about the third houre And so Peter Bishop of Alexandria reads it adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the accurate Copies have it that written with S. Johns own hand which is still preserved in the Church of Ephesus and is had in great Reverence by the faithful there But of what authority that relation is may yet be questioned and the antient Alexandrian Copy which we have oft cited by the name of the Kings MS. accords in the main with the printed copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was as it were the sixth And it is more probable that the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third in Mark should move some transcribers here to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too to take away this seeming difference and to accord the Evangelists which they conceived to differ if it were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sixth then for any to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to what was before in S. Mark if they had found it otherwise This other way then will be more proper to salve the difficulty That the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night and day or four and twenty hours was divided into eight parts among the Jews is ordinarily known each of them containing three houres the third the sixth the ninth and the twelfth hour and then the like again for the several watches of the night These also were houres of prayer and of going up to the Temple in the day time and at each of them the trumpet sounded to congregate or call pious persons thither This sound of the trumpet was it that gave denomination to the hour when the trumpet had sounded to the sixt-hour-prayers it was then said to be the sixth hour not till then Onely when that time approached and was nigh at hand it was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about or as 't were the sixth hour Now not only that time when that hour came was call'd by that name but also from that all the space of the three hours till the next came was called by the name of the former all the space from nine of clock till twelve was called the third hour All from twelve till three after noon the sixth hour So that the time of Christs crucifixion being supposed to be somewhat before but yet near our twelve of clock or midday as it may truely be here said that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about or as 't were the sixth hour and so S. Luke hath it chap. 23. 44. so it is as truely and fitly said by S. Mark that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third hour that space which is call'd by the name of the third hour being not yet pass'd though it drew toward an end V. 17. Bearing his Crosse Christs carrying his crosse was a part of the Roman custome of crucifying so saith Plutarch de ser Num. Vin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one of the malefactors that are to be put to death carries out his own crosse So Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is to be nailed to the crosse first carries it upon his shoulders and so Plautus distinctly Patibulum ferat per urbem deinde affigatur cruci Let him carry it thorough the city and then be fastned to it And whereas in the other Gospels there is no mention of this but onely of their pressing Simon of Cyrene to carry it for him which is not mentioned here the way of reconciling that difficulty is very easy by affirming that he first bare it himself according to the Roman custome which S. John according to his wont mentions because it was omitted by the rest but after meeting Simon by the way they made him bear it for him V. 31. An high day That day was the first of Unleavened bread and the sabbath too and therefore a sabbath and a great day For that which is among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convocatio coetus the day of solemn assembly in any feast such
Paraphrase 19. This speech of Christ was a figutative expression that crucifixion was the kind of death by which he should confesse Christ And to this he added these words Follow me that is thou shalt follow me in sufferings as before thou didst in discipleship 20. Then Peter turning about seeth the disciple whom Jesus loved following which also leaned on his breast at supper and said Lord wchih is he that betrayeth thee Paraphrase 20. John Christ's beloved disciple who at his last supper was next unto him c. 13. 13. and asked him that question 21. Peter seeing him saith to Jesus Lord and what shall this man doe Paraphrase 21. But what shall this mans fate be 22. Jesus saith unto him If I will that he tarry note c till I come what is that to thee Follow thou me Paraphrase 22. I told you of some that should escape the fury of the evil times approaching and continue to the time that I shall come in judgement against Jerusalem and destroy it by the Romans And what harm is it to thee and how art thou concerned to know if John be one of these thou art likely to follow me to the crosse and the cheerful doing of that becomes thee better then this curiosity 23. Then went this saying abroad among the brethren that that disciple should not die yet Jesus said not unto him he shall not die but if I will that he tarry till I come what is that to thee 24. This is the disciple which testifieth these things and wrote of these things and we know that his testimony is true Paraphrase 24. This is he that is the author of this Gospel which he preach'd in Asia and about two and thirty years after Christs ascension by the entreaty of the Asian Bishops wrote and publish'd it And the Christians of Asia especially of the Church of Ephesus know so much of his good life miracles and veracity and withall of the agreeablenesse of his time of death with what is here affirmed to be foretold by Christ that we cannot but approve his testimony and affixe our seal to all that is in this Gospel affirmed by him 25. And there are also many other things which Jesus did the which if they should be written every one note d I suppose that even the world it self could not contain the books which should be written Amen Paraphrase 25. Thus much was written by S. John but much more was done by Jesus many miracles c. all which if they were distinctly set down in writing they would even fill the world the volumes would be so many Annotations on Chap. XXI V. 7. Fishers coate What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may thus be collected 1. Sam. 18. 4. Jonathan is said to put it off and give it to David Where as the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pallium see Matt. 5. Note r. the upper garment so by Jonathans giving it to David it appears it was of some value and that agrees also to the upper garment which was such Now though Suidas in one place interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner garment or shirt yet it is clear by him else where that this was his notion not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he sets down the difference between these two making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner garment and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outer So the old Greek and Latine Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instita superaria garments that are put over Nonnus expresses this here to be cast over them to cover their thighs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A covering to their nakedness Theophylact gives a larger description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a linnen garment that the Phenician and Syrian fishermen gird about them either when they are naked or when they have other garments on such as the Painters put on the Apostles over their other cloths and this was the reason why Peter being naked toyling about catching of fish to cover his nakedness girt this garment about him This description of his inclines me to believe that it was simply an apron which is worn over cloths sometimes to keep them clean sometimes is cast over the naked body to hide the shame as we read in the story of Adam V. 15. Lovest thou me To love Christ is so to love as to hold out in confessing of him in the time of the greatest danger see Note on Rev. 2. 4. that love that casteth out fear 1 Joh. 4. 18. So here it is opposed to renouncing or denying of Christ in the time of triall Peter had resolved he would never thus renounce Christ though all others should which was in effect that he loved Christ more then any other disciple did But having failed foully in that particular at the time of Christs arraignment and denied him three times when no other disciple save Judas did once Christ now calls to his mind that former speech and contrary performance of his and by thrice repeating this question Peter lovest thou me in respect of his three denials and the first time adding the words more then these in respect of his magnifying his love beyond all others he now engageth him by the sense of his fall to a better discharge and more constant expression of his love in converting men to the faith of Christ and labouring in the Gospel and to raise him up with some comfort after so sharp an admonition he foretells him that now indeed he should suffer death for the testimonie of this truth V. 22. Till I come What is oft meant in the Gospels by the coming of Christ viz. that famous execution upon the Jews hath been oft mention'd see Note on Matth. 16. 0. 24. b. This John did survive Peter of whom Christ prophesies here ver 18. being put to death in Neros time but John continuing not only till Titus's time but through Domitians and Cocceius Nervas to Trajans reign above an hundred years after Christs birth and so thirty years after this coming of Christ was past So saith Iren. l. 2. p. 192. A. and by what he adds of the Seniores qui non solùm Joannem viderint sed alios Apostolos the Elders which saw not John only but the other Apostles also 't is probable that some others of the Apostles lived to that time of Trajane also V. 25. I suppose that That S. John wrote this Gospel at the entreaty of the Bishops of Asia constituted by him is affirmed by Eusebius To which it is agreeable that they should set their signall or Testimonie to it to recommend it to other Churches reception And accordingly the attestation is given in the plurall number ver 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we know that his testimony is true And then this last verse though it may be a conclusion of S.
also Luc. 3. 16. mentioning both the holy Ghost and the fire too though Mark 1. 8. and John 1. 33. mention not the fire but only the holy Ghost Besides these two speciall uses of the holy Ghosts descending on them one common constant use there was also which belonged to all Christians not only Apostles as appears by Joh. 7. 39. where Christ mentions the Spirit which not only the Apostles but believers in common i. e. all Christians should receive after his Ascension the giving them strength to perform what God now required of them and therefore all that came into the Christian Church as proselytes of Christ not only those that were set apart for the ministery are said to be born a new i. e. received as Christian proselytes and baptized with water and the holy Ghost Joh. 3. 5. not only made partakers of the ceremony of Johns Baptisme water which signifies purging from sinne but over and above that made parrakers of the holy Ghost being received into the Christian Church by those on whom the holy Ghost came down Act. 2. and that not onely for themselves to confirm the truth of Christs preaching and to give them their commission but also to rest upon them as the founders of the Christian Church so that they might communicate the benefit and influences of it to others to the end of the world so farre as was usefull to the condition of every one And that is to fit every one and enable him to discharge that calling whereunto he is admitted As if he be admitted barely into the Church to be a Christian then beside water wherein he is baptized after the manner of all other Proselytes he hath also from God by the Apostles blessing of him the holy Ghost bestowed on him i. e. those benefits of it which belong and are necessary for every Christian viz pardon of sinne and grace to lead a new life and this styled being born a new of water and of the holy Ghost Joh. 3. 5. and is intâ—â—ted to be an effect or consequent of Christs Ascenâ—â— v. 13 14. after which it was that the holy Ghost came down upon the Apostles here and to be a superior thing and that which more effectually tended to the salvation of believers that is Christians Joh. 3. 15. then either the Jewish or Johns Baptisme which being the Baptisme of water alone was not able to bestow this and therefore it is that they that had been baptized onely with Johns Baptisme Act. 19. were by the Apostles when they knew it baptized farther in the name of the Lord Jesus see c. 2. Note d. In like manner they that were admitted into the Church to any speciall function as to that of Bishops which consisted in the exercise of Censures and in the power of ordaining others or c. 6. to that of Deacons and of Presbyters afterwards who had some parts of sacred functions communicated to them that of preaching the Gospel Act. 8. 12. and of baptizing were thus admitted also by the Apostles and after them by the Bishops their successors by laying their hands on them and blessing or consecrating them that is giving them the holy Ghost also that is that externall commission which here they had by the holy Ghosts descent upon them and also for some time extraordinary gifts of tongues and miracles and prophecying usefull for the discharge of those functions V. 7. The seasons The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifies an opportunity or seasonable time sometimes also signifies a moment or least particle of time Thus 't is wont to be defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that wherein there is no time And so it seems to signifie here where Gods reserving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and moments in his own hands so that they shall not be known by them seems parallel to the day and hour knoweth no man the day and the times noting a larger proportion of time and the hour and the moment a lesser and accordingly the Vulgar reads vel momenta or moments V. 9. A cloud The appearance of Angels is ordinarily described by a cloud as hath been formerly said and so here the clouds receiving him signifies the Angels receiving him Thus when Exod. 25. 22. it is said of the covering of the arke There will I meet thee and commune with thee from betwixt the two Cherubims c. It is Lev. 16. 2. I will appear in the cloud upon that propitiatory or covering of the ark V. 13. An upper roome It is said by the writer of this book Lu. 24. 53. that the Apostles after Christs Assumption returned to Jerusalem and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually in the temple praising and blessing God which clearly signifies that the Temple at Jerusalem was the place not of their continuall abode but of their constant daily performance of their devotions see Lu. 2. 37. and so he concludes that Gospel And here where he begins another book and in that the story after the Ascension of Christ and so repeats that again v. 9. c. he adds v. 12. as he had said in the Gospel that they returned to Jerusalem and when they came thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went up into an upper room and there that is in that upper room saith he the same S. Luke that before had said they were continually or at the times of devotion constantly in the Temple all the eleven disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continued unanimously in prayer and supplication that is did there daily perform their devotions and religious offices manifestly referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upper room where they daily did so And so ch 2. 1. where they are said to be all unanimously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together a phrase to denote their sacred assemblies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sure denotes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper room as the constant place of their daily devotions From the comparing of these two places and the phrases used in the severall places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were continually and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were continuing being perfectly equivalent some difficulty would arise how the Temple should by the same historian be set down as the daily constant place of their devotions in one place and the upper room in the same manner and phrase to be it in the other were not this way of reconciling that difficulty neer at hand taken notice of by some late Criticks but not favoured by others viz that the Temple had many chambers and upper rooms in its circuit which served not only for the uses of the Priests and for the keeping of the holy things but stood open some of them for religious meetings also So 1. Chron. 28. 1. in the pattern that David gave to Solomon we have expresse mention of the Porch and the houses thereof and of the treasuries thereof and of the upper chambers thereof
conscience especially upon guilt of blood are weary of their lives and have this ready way to deliver themselves from that burthen 'T were impertinent to multiply testimonies to that purpose The authors of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mention it of other creatures that on occasion of great sadnesse have done the like But whether this were the manner of his death or no the Context gives us no means to define Ib. Burst asunder The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek by which the old Glossary renders dissiluit not as that signifies to leap down but to break asunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it signifies no more then in Latine medius discerpitur or disrumpitur or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 23. 45. that is that he was broken in pieces a naturall consequent of which it is which here follows that his bowels gushed out at the wound or rupture V. 20. Bishopricke The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the Old and New Testament In the Old Testament there be two Hebrew words rendred by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it is oft rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Lord Angel so once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So among profane authors 't is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler as in Aristides where after the mention of Kings are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that come annually as Episcopi overseers of which he had said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there come rulers by law every year by which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers and Bishops are all one and so Justinian calls those which Aristides speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers of provinces and Metropoles and accordingly Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 king or governour The 2 d Hebrew word which is rendred by it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other the Derivatives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visitavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which note a prefect or governour or any impowr'd by commission to exercise any authority entrusted to him And as 't is sometimes rendred so elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all words of government or prefecture and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dore-keeper to whom the keyes of the house of the Lord were committed Ezech. 44. 2. when 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is taken in five senses 1. in an army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 31. 14. Judg. 9. 28. 2 Kin. 11. 15. the captain of the host 2dly among workmen the principal that were set over all others in the building of the Temple 2 Chron. 34. 12 17. 3dly in the city the ruler or prince Neh. 11. 9 14. and especially of the Priests v. 10. and of the Levites v. 15 4thly in the ministery of the Temple Eleazar the son of Aharon who Num. 3. 32. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruler of the rulers of the Levites Num. 4. 16. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishop Eleazar 5thly in the house of the Lord over which he that was set is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kin. 11. 18. the bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elswhere in the New denotes prefecture or ruling power in the Church viz that Apostolick power which at the coming of the Holy Ghost was to be instated upon him that should now be chosen into Judas's place to be an Apostle See Note on Phil. 1. b. V. 25. His own place What is here meant by may be best collected from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or portion of ministery and Apostleship that is of Apostolical ministery in the beginning of the verse the taking of which is preparative here to his going to this That certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus a part or portion that falls to any particularly a province that belongs to any Governor and if that be a Bishop or Governor of the Church then such a Province styled v. 20. out of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishoprick which he that succeeds in is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take there as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take the portion of ministerie c. And then that which is thus become any mans assigned Province cannot more fitly be express'd than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place or Province proper to that man assigned to him This therefore regularly belonging to Judas if he had not by his treason against his Master forfeited it which is here said as in a parenthesis being inclosed with two comma's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthias now succeds him in it takes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or portion and so is now to go to this as his own place or Province which had else belonged to another Many prejudices there are against understanding this phrase of Hell as some have understood it as the place whither Judas was to go For 1. That was not his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper place or assignation of Judas but common to all other damned spirits 2. 'T was not S. Luke's office to pass sentence on Judas any farther then by setting down the hainousness of his crime which he had done v. 16 17 18 19. and was not to proceed to judge or affirme ought of Gods secrets such is his going into hell And 't is S. Chrysostomes observation on v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the wisdome of S. Luke how he doth not reproach or insult on Judas but simply sets down the matter of fact without any descant on it and what he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he discourses of the present vengeance belongs evidently to what befell him in this present world and so excludes all inlarging to his future damnation 3. There is no propriety in saying of the one that he sinned to go to hell but of the other 't is most proper so say that he was elected to such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion to go or that he might go to it To this accords Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calls that his own place which Matthias should obtain So Oâ—cumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be interpreted of Matthias that Judas being fallen he should have his place for his own receiving his Bishoprick making place and Bishoprick synonyma So Didymus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among many things signifies saith he an order as the place of a Bishop or an Elder So the Ordinary Gloss ut abiret in locum suum that is sortem Apostolicam his own place that is the Apostolical lot making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉
given them the grace to doe so 19. Now they which were scattered abroad upon the persecution that arose about Stephen travelled as farre as Phoenice and Cyprus and Antioch preaching the word unto none but unto the Jewes only Paraphrase 19. Then the disciples that were driven from Jerusalem ch 8. 1. went about publishing the Gospel see note on ch 8. b. to the Jewes but to none else 20. And some of them were men of Cyprus and Cyrene which when they were come to Antioch spake unto the Grecians preaching the Lord Jesus Paraphrase 20. And some of these disciples were men that had been born in Cyprus and Cyrene and they when they came to Antioch preached the faith of Christ to those Jewes which spake and used the Greek language and Bibles 21. And the hand of the Lord was with them and a great number believed and turned unto the Lord. Paraphrase 21. And God prospered their preaching of Christ and brought in many converts to them daily 22. Then tidings of these things came unto the eares of the Church which was at Jerusalem and they sent forth Barnabas that he should goe as farre as Antioch Paraphrase 22. And the Apostles that remained at Jerusalem hearing of it sent Barnabas to confirm them from city to city as farre as Antioch 23. Who when he came and had seen the grace of God was glad and exhorted them all that with purpose of heart they would cleave unto the Lord. Paraphrase 23. Who coming and seeing with what good successe the Gospel had been preached among them see note on Heb. 13. d. and Act. 18. e. was glad and advised them cordially and stedfastly to hold fast to Christ 24. For he was a good man and full of the holy Ghost and of faith and much people was added unto the Lord. Paraphrase 24. For Barnabas was a very pious person a believer that had many excellent gifts and graces and by his means also the Gospel was received by very many 25. Then departed Barnabas to Tarsus for to seek Saul 26. And when he had found him he brought him unto Antioch And it came to passe that a whole year they assembled themselves with the Church and taught much people and the disciples were note a called Christians first in Antioch Paraphrase 26. Paul and Barnabas for the space of a year resorted to the place of publick assemblies and instructed and confirmed all that came And the disciples or those that received the faith of Christ being formerly called Nazarites or Galilaeans in stead of those names were styled Christians and that first in Antioch of any place 27. And in these daies came prophets from Jerusalem unto Antioch Paraphrase 27. And some of the chief men possibly bishops of Judaea that had also the gift of prophesie came by appointment of the Church of Jerusalem to Antioch 21. And there stood up one of them named Agabus and signified by the Spirit that there should be great dearth thoroughout all the world which came to passe in the daies of Claudius Caesar Paraphrase 28. And one of them named Agabus by revelation from the Spirit of God foretold that there should shortly be a great famine over all Judaea see note on Mat. 24. e. and Luk. 2. a. which accordingly came to passe in the reigne of the Emperour Claudius see 1 Cor. 16. 1. 29. Then the disciples every man according to his ability determined to send relief unto the brethren which dwelt in Judaea Paraphrase 29. And all the Christians in all places according to their abilities resolved to send relief to the Christians in Judaea in this time of dearth and among them Helen Queen of the Adiabeni saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bought a great deal of corn out of Aegypt and sent it to be distributed to them that were in want see Jos Ant. l. 20. c. 2. 30. Which also they did and sent it to note b the Elders by the hands of Barnabas and Saul Paraphrase 30. And this liberality from other parts of the Church was by Paul and Barnabas brought and put into the hands of the Bishops of Judaea Annotations on Chap. XI V. 26. Called Christians The use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Active for to be called in a passive sense is to be seen Rom. 7. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be called an adulteresse So in Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they also are called wandring starres but that in an eminent manner as may be discerned by that acception of it in Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astronomy was much cried up was in great reputation among the Pharisees So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be famously known under that name of Christians V. 30. The Elders The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders is here first met with in the Christian Church and therefore will deserve to be explained And first it will not be amisse to see the use of it among the Greeks and Hebrewes Among the Greeks it is the saying of a learned Grammarian Dionysius Halicarnasseus l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancients used the word Elders both for Rulers and old men and accordingly it is now in use among all nations Italians French Spaniards English to call their Rulers Seniors Maiors Aldermen c. which are literally the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Hebrews the same is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old men which with them that want degrees of comparison is all one with Elders and generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth dignity and Praefecture in the Old Testament So the steward of Abrahams house Eliezer who was placed over all his servants and goods Gen. 24. 2. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder of his house and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of all he had not so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendred his Elder servant but with a comma that servant which was Elder of his house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum of Jerusalem ruler administrator steward and so he is called Gen. 15. 2. So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Elders of Pharaohs house and of all Aegypt Gen. 50. 7. are the Praefects and administrators of the Kings house and of all Aegypt So the Elders of the Moabites Num. 22. 7. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of Moab v. 8. So when all Dominion was founded in the privileges that belonged to the first-born Gen. 4. 7. and therefore is Reuben as first-born Gen. 49. 3. called the excellency of principality and the excellency of power that is the excellent Principality or Supreme power the Magistrate so called Rom. 13. 1. the Princes of the families or kindreds are called indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarchs and Elders Such
of Jerusalem that one city but the Bishops of all Judaea now met in Councell at Jerusalem v. 4 6 22 23. which joyned in making that deâ—ree ch 16. 4. and so ch 21. 18. when Paul again went up to Jerusalem and address'd himself to James the Bishop there it is added as in Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the Elders were there An image or representation of which Councel we have Rev. 4. 4. 11. 16. One sitting upon the throne The Bishop of Jerusalem as Metropolitan sitting in the midst and four and twenty Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about in fashion of a crown or semicircle sitting on thrones on each side of him in white garments and golden crownes or mitres the characters of Episcopal Dignity and seven lamps of fire the Emblems of seven Deacons ver 5. waiting on them And as the Bishops of Judaea being at Jerusalem are thus fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders not of the Church of Jerusalem but either simply Elders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or in Jerusalem noting only the place where they met in Councel not of which they were Elders or Governours So Act. 14. 23. it is said of Paul and Barnabas passing through Lystra Iconium and Antioch that having confirmed the Churches they ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders Church by Church that is a Bishop in every Church one Governour in Lystra another in Iconium another in Antioch And so c. 20. 17. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church of Asia are the same that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops of the flock v. 28. set over them by the holy Ghost to wit the Bishops of all Asia who saith Irenaeus were called together ab Epheso reliquis proximis civitatibus from Ephesus and the rest of the cities neer l. 3. c 14. To all which places in that book of the Acts belongs that saying of Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of the Acts uses to call Bishops Elders So Tit. 1. 5. when Titus is said to be left in Crete to ordain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders city by city there is little doubt but as Titus was Metropolitan of that Iland in which there were said to be an hundred cities and Gortyna the Metropolis so the Elders in those severall cities were a Bishop in each and so they are distinctly called ver 7. and the same directions given for the ordaining of them and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to Timothy are given for the Bishops and Deacons 1 Tim. 3. And the Greek Scholiasts say distinctly on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls the Bishops Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle left Titus to constitute Bishops having first made him Bishop and Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had Commission to ordain Bishops under him and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was intrusted with the judging and ordaining of so many that is an hundred Bishops So 1 Tim. 4. 14. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eldership that laid hands on Timothy and made him Bishop may well be resolved to be the Bishops or Apostolical men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were vouchsafed the favour to be Apostles saith Theodoret who with S. Paul 2 Tim. 1. 6. consâ—crated him Thus S t Peter calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter the Elder 1 Pet. 5. 1. and S t John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder John 2 Joh. 1. and 3 Joh. 1. And accordingly saith St Chrysostome on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Eldership he means not those that were in his daies called Presbyters but Bishops for Presbyters did not ordain Bishops and so Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbytery that is Bishops and so Ignatius calls the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbytery of the Church And Theodoret renders the reason of the appellation for so saith he the holy scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd the chief men of Israel the Senate or Eldership So 1 Pet. 5. 1. and 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders among you are no doubt the Bishops in all the dispersions of the Converted Jewes of whom it is there said that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 2. doe the part of the Pastor and Bishop Some other places there are where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly signifie a lower order if any such there were in those times but yet it is not certain that they doe so Such is that 1 Tim. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebuke not an Elder and ver 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive not an accusation against an Elder where 't is the opinion of Epiphanius that Bishop Timothy's power over the Presbyters is spoken of But when it is remembred that Timothy was not only a Bishop but of a Metropoliticall See the chief of all Asia and so a Metropolitan and he appointed by Paul to ordain Bishops there whose qualifications are therefore set down and those of Deacons but no mention of a middle order there is no doubt but those Bishops of inferior Sees ordained by him were also accusable and rebukable before him in the same manner as Theophylact said of Titus that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination of so many Bishops was committed to him And therefore though S t Chrysostome explaining those places interpret them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all old men and some circumstances in the Context incline to that sense yet having made this question what should be done in case the faults were confess'd but had no witnesses but only an evil suspicion he answers and so also Theophylact and Oecumenius in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle had answered above He ought to have a good testimony from them that are without which plainly referring to the qualifications of Bishops 1 Tim. 3. 7. must suppose the Elders to denote Bishops in that place also and so again saith Chrysostome on that other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is manifest that he was intrusted with Churches or indeed with a whole nation that of Asia wherefore S. Paul discourses to him of Elders Where the mention of Churches in the plural and of all Asia over which Timothy was placed must interpret Elders of Bishops there A third place there is in that Epistle 1 Tim. 5. 17. Let the Elders that have ruled well be thought worthy of double honour which may also very commodiously be interpreted of the Bishops the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prefects of Churches so styled by Justin Martyr and others and those discharging their office duely and besides the farther instructing or teaching their Churches already constituted labouring and travailing in the preaching the Gospel to them that
have not before heard it to whom therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Elders be mercifull to all visiting all that are weak or sick where many other particulars are mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severity or excision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepting of persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing hastily against any as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifie that second order yet 't is also used to signifie the Bishop and Polycarp himself styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
probable for this place and for the rendring it messenger and not Angel I shall only say that the story will thereby be very clear and intellâ—gible thus That Peter knowcked at the dore and Rhode asking who was there he answered Peter thereupon she knew his voice and assured them within that Peter was there they having not heard the voice but only hearing her affirm confidently that he was there thought that some messenger had come from Peter and made use of his name and that she had by mistake believed it to be Peter himself and so they thought they must reconcile the difficulty betwixt the conceived impossibility of Peters being there on the one side and the maids affirming confidently that he was there on the other side viz. by this medium betwixt both that a messenger sent from Peter was at the dore who made use of his name to obtain admission Whatsoever can be said for the other rendring will I conceive have more difficulty in it And it is not impossible or improbable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5. 4. that went at a certain season to move the water of Bethesda may be so rendred also not for an Angel of God in a visible shape but for an officer servant messenger that was wont to be sent at certain seasons of the year probably at the feasts to move the water upon which it became medicinable see Note on Joh. 5. a. CHAP. XIII 1. NOw there were in the Church that was at Antioch certain prophets and teachers as Barnabas and Simeon that was called Niger and Lucius of Cyrene and Manaen which had been brought up with Herod the Tetrarch and Saul Paraphrase 1. And there were at that time in Antioch some eminent persons or Bishops of the Churches of Syria of that age see note on 1 Cor. 12. c. and of them some having the gift of prophesie see note on ch 15. c. 2. As they ministred to the Lord and fasted the holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them Paraphrase 2. And as they were upon a day of fast performing their office of prayer to God see note on Lu. 1. i. the holy Spirit of God by some afflation or revelation see c. 8. note f. commanded them to ordain or consecrate Barnabas and Saul to the Apostleship to which God had already designed them 3. And when they had fasted and prayed and laid their hands on them they sent them away Paraphrase 3. And accordingly they observed a solemn day of fasting and prayer and so by imposition of hands see note on 1 Tim. 5. f. ordained them and sent them away about the work designed them by God 4. So they being sent forth by the holy Ghost departed unto Seleucia and from thence they sailed to Cyprus Paraphrase 4. And having thus received their commission from the holy Ghost or by the appointment of God himself see ver 2 they went immediately to Seleucia 5. And when they were at Salamis they preached the word of God in the synagogues of the Jewes and they had also John to their minister Paraphrase 5. they proclaimed the Gospel in the synagogues of the Jewes and they had with them John surnamed Mark ch 12. 25. who was with them as an attendant to doe any thing wherein they had use of him and by them to be sent on any part of their charge see note on Joh. 20. 21. whither they could not goe 6. And when they had gone through the isle unto Paphos they found a certain forcerer a false prophet a Jew whose name was Bar-Jesus Paraphrase 6. Paphos where the Temple of Venus was 7. Which was with note a the Deputy of the countrey Sergius Paulus a prudent man who called for Barnabas and Saul and desired to hear the word of God 8. But note b Elymas the sorcerer for so is his name by interpretation withstood them seeking to turn away the Deputy from the faith Paraphrase 8. But Bar-Jesus that Elymas or Magician as Elymas signifies 9. Then Saul who is note c also called Paul filled with the holy Ghost set his eyes on him Paraphrase 9. having a great incitation of the Spirit of God upon him looked earnestly on him 10. And said O full of all subtilty and all note d mischief thou child of the devil thou enemy of all righteousnesse wilt thou not cease to pervert the right waies of the Lord Paraphrase 10. O thou vile sorcerer which like the devil by whom thou workest art an enemy of all goodnesse wilt thou persist in sorcery in defiance of the faith of Christ which comes armed so with much more power of miracles then those to which thou falsly pretendest 11. And now behold the hand of the Lord is upon thee and thou shalt be blind not seeing the sun for a season And immediately there fell on him a mist and a darknesse and he went about seeking some to lead him by the hand Paraphrase 11. It is most just that thou that holdest out perversly against the light of the Gospel shouldst lose thy sight which therefore by the immediate power of God shal be taken from thee for some time And immediately he was struck blind and was not able to goe without leading 12. Then the Deputy when he saw what was done believed being astonished at the doctrine of the Lord. Paraphrase 12. And this act of miraculous blindness upon the sorcerer convinced the Proconsul and converted him to the faith 13. Now when Paul and his company loosed from Paphos they came to Perga in Pamphylia and John departing from them returned to Jerusalem Paraphrase 13. And Paul and all that were in his company except John who returned to Jerusalem went by sea from Paphos to Perga a place famous for the Temple of Diana 14. But when they departed from Perga they came to Antioch in Pisidia and went into the synagogue on the sabbath day and sate down 15. And after the reading of the Law and the Prophets the note e Rulers of the synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation for the people say on Paraphrase 15. And after the reading of the lessons one out of the Law the other out of the Prophets it being the custome for the Jewish doctors to expound and apply some part of Scripture to the instruction of the people the chief persons of the assembly which were present sent to Paul and his associates to know whether they were prepared to doe so 16. Then Paul stood up and beckning with his hand said Men of Israel and ye that fear God give audience Paraphrase 16. And Paul stood up and having called for silence see ch 12. 17. bespake all both Jewes and Proselytes to give audience 17. The God of this people of Israel chose our fathers and exalted the people when they dwelt as strangers in the land of Aegypt and with an high arm
also of all the Province that are absent before he can be ordained lawfully and when he is so elected then he may be ordained by two So when Synesius Ep. 67. saith of Siderius Bishop of Palebisca that he was ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he was not constituted at Alexandria or not by three Bishops there meaning the whole affaire as it was made up of Election and Ordination too to the former of which the presence of three Bishops was necessary though not to the latter And so Theodoret again l. 5. c. 9. affirming from the Nicene Canon that the custome was for the Bishops in every Province and the neighbouring Bishops if they pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the ordinations to the best advantage must be thus understood not that all should joyne in the Ordination or imposition of hands but all of the whole Province either personally or by their letters joyning in the election two or three should impose hands on him But this ex abundanti more than was necessary for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 't was used of the Apostles Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is best rendred Church by Church that is in every Church one Elder or Bishop and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordaine Elders in every Church is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constitute Elders in every city Tit. 1. 5. every city having a Bishop in it and so called a Church to which the believers in all the parts about it belonged and that Bishop having power to make as many inferiour officers in that Church as he thought good Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on ch 11. b. CHAP. XV. 1. AND certain men which came down from Judaea taught the brethren and said Except ye be circumcised after the manner of Moses ye cannot be saved Paraphrase 1. And some converted or Christian Jewes which though they believed in Christ yet thought themselves still bound to the observation of the whole Mosaicall Law told those of the Gentile Proselytes v. 19. that were converted to the faith of Christ also of whom some that is the Proselytes of the gates were not wont to be circumcised but only subscribed to the seven precepts of the sons of Noah that they must be complete Proselytes of the Jewes submit to their whole Law and so be circumcised c. or else they could not be saved 2. When therefore Paul and Barnabas had no small dissension and disputation with them they determined that Paul and Barnabas and certain other of them should goe up to Jerusalem unto the Apostles and Elders about this question Paraphrase 2. And Paul and Barnabas opposed these and the matter being turned into a question that undecidable among themselves neither yielding to the other it was necessary to appeal to Jerusalem under which as the prime Metropolis the Jewes of all Syria and so Antioch were and accordingly the Church-Governours of Antioch determined to send up Paul and Barnabas and some others with them to the Bishop of Jerusalem and the Apostles that were there and the other Bishops of Judaea see note on ch 11. b. belonging to that Metropolis to advise whether the Gentiles that received the faith and lived among the Jewish believers should be bound to be circumcised or no. 3. And being brought on their way by the Church they passed through Phoenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren Paraphrase 3. And the Church bore the charges of their journey see note on 1 Cor. 16. a. and as they went through Phoenice and Samaria they told them the great newes that occasioned this their journey the coming in of the Gentiles to the Faith and all the Christians were very much joyed at it 4. And when they were come to Jerusalem they were received of the Church and of the Apostles and Elders and they declared all things that God had done with them 5. But there rose up certain of the sect of the Pharisees which believed saying that it was needfull to circumcise them and to command them to keep the Law of Moses Paraphrase 4 5. And when they came to Jerusalem they were kindly received by the Christians there and particularly by James the brother of the Lord then Bishop of Jerusalem and thence called an Apostle see note on the title of the Epistle of James b. and note on 1 Cor. 15. a. by Peter v. 7. and by John Gal. 2. 9. remaining there at that time and by all the Bishops of Judaea see ch 11. note b. and began their message by telling them also what successe God had given to their preaching among the Gentiles and how that when the Gentiles Proselytes or others uncircumcised came in to the Faith some Judaizing Christians of the sect of the Pharisees said that such of the Gentiles as came in to the faith of Christ were to be obliged to receive circumcision and to observe not only the seven precepts of the sons of Noah but also all the ceremonies of the whole Judaical Law 6. And the Apostles and Elders came together for to consider of this matter Paraphrase 6. Hereupon James the Bishop of Jerusalem and Peter and John the Apostles see note on 1 Cor. 15. a. Rev. 4. g. Gal. 2. e. and the Bishops of Judaea met in councel to deliberate and debate about this difficulty 7. And when there had been much disputing Peter rose up and said unto them Men and brethren ye know how that a good while agoe God made choise among us that the Gentiles by my mouth should hear the word of the Gospel and believe Paraphrase 7. some uncircumcised Proselytes Cornelius and his family Act. 10. should have the Gospel preached to them and accordingly had and received the faith and never were circumcised 8. And God which knoweth the hearts bare them witnesse giving them the holy Ghost even as he did unto us Paraphrase 8. And God that knew the sincerity of their hearts testified that they were believers such as were acceptable to him though they were not circumcised and fit to be baptized giving them that great witnesse from heaven sending down the holy Ghost upon them in like manner as he was before sent down upon the Apostles Act. 10. 44. 9. And put no difference between us and them purifying their hearts by faith Paraphrase 9. And dealt with them just as with us making no difference between us and them but by the Christian doctrine by them received and entertained did the same thing on them farre more effectually for which all the Jewish rites particularly circumcision were first ordained that is took them off from all their heathen sinnes 10. Now therefore why tempt ye God to put a yoke upon the neck of the Disciples which neither our fathers nor we were able to bear Paraphrase 10. This
one evidence is sufficient to conclude this whole debate For is not the thing already determined by that one act of God's giving the holy Ghost to the Gentiles That sure makes it evident that there is no difference betwixt us Jewes and them Why then doe ye presse that which is so contrary to the will of God why doe ye refuse to believe that which is so testified to be his will and so in effect require more arguments of this as of a matter still uncertain and thereby tempt God see note on Mat. 4. c. and think to impose upon Christians of the nations the performance of the whole Mosaicall Law which belonged not to them and which we Jewes were never able to perform so as to be justified thereby 11. But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they Paraphrase 11. 'T is by the Gospel see ch 11. 23. that we expect justification and salvation through faith and obedience to Christ and not by Mosaical performances and so they if they believe have the same way to salvation as we 12. Then all the multitude kept silence and gave audience to Barnabas and Paul declaring what miracles and wonders God had wrought among the Gentiles by them Paraphrase 12. After this the next thing was that Paul and Barnabas declared in like manner what miracles God had enabled them also to doe in the converting of the Gentiles which was another argument and testimony from heaven that no difference was to be put between Jewes and Gentiles 13. And after they had held their peace James answered saying Men and brethren hearken unto me Paraphrase 13. And next after them James the Just the brother of the Lord the then Bishop of Hierusalem began to speak saying 14. Simeon hath declared how God at the first did note a visit the Gentiles to take out of them a people for his name Paraphrase 14. Peter hath sufficiently demonstrated that it was the will of God in that case of Cornelius that the Gentiles should without any scruple have the Gospel preached to them and be baptized and received into the Church 15. And to this agree the words of the Prophet as it is written Paraphrase 15. And this is agreeable to what had been foretold by the old Prophets for so Am. 9. 11. they are the words of God 16. After this I will return and will build up the tabernacle of David which is fallen down and I will build again the ruines thereof and I will set it up 17 That the residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doth all these things Paraphrase 16 17. In the latter daies the age of the Messias wherein now we are I will rebuild me a Church among the Jewes those few of them who shall believe in Christ see note on Heb. 8. a. who together with the believing Gentiles shall become my people saith the Lord Jehovah whose wonderfull work this is to make the Jewes and Gentiles one people and who doth very well like that Jewes and Gentiles should be thus united though formerly he had made some difference between them 18. Known unto God are all his works from the beginning of the world Paraphrase 18. This though it were not brought to passe actually till these latter daies was yet foreseen and predetermined by God long agoe and accordingly thus foretold through revelation from God by that Prophet 19. Wherefore my sentence is that we trouble not them which from among the Gentiles are turned to God 20. But that we write unto them that they abstain from pollutions of Idols and from fornication and from things strangled and from blood Paraphrase 19 20. Therefore my conclusion and determination is that we should not require or force them to be circumcised who from Gentiles turn Christians but content our selves that they receive the precepts of the sons of Noah only as proselytes of the gates are wont to doe 21. For Moses of old time hath in every city them that preach him being read in the synagogues every sabbath day Paraphrase 21. Nor need we Jews to fear that this will bring a contempt upon Moses or the Law of the Jewes for the contrary appears by the Christian practice even where these proselytes of the Gentiles are there the books of Moses as hath been customary from of old are still continued among them to be read aloud in the synagogue every Saturday to which the Councell of Laodicea did after adde the reading of a Chapter in the New Testament to signifie their respect to the Mosaicall Law and their not offering it contempt among the proselytes though they did not require them to be circumcised 22. Then pleased it the Apostles and Elders with the whole Church to send chosen men of their own company to Antioch with Paul and Barnabas namely Judas surnamed Barsabas and Silas chief men among the brethren Paraphrase 22. The businesse being thus decided by the acquiescing of all in this sentence of the Bishop of Jerusalem the next thing was that James and Peter and John and the Bishops of Judaea with the generall consent and approbation of the whole Church of Jerusalem see note on c. 6. b. thought fit to choose some Bishops of Judaea that were present at the Councel to go along with Paul and Barnabas to Antioch and the persons pitcht on were Judas and Silas Bishops of severall Churches see note e. 23. And wrote letters by them after this manner The Apostles and Elders and brethren send greeting to the brethren which are of the Gentiles in Antioch and Syria and Cilicia Paraphrase 23. And they put their Decree into form of an Epistle in these words The Apostles c. that is The Bishop of Jerusalem and Peter and John the Apostles and the Bishops of Judaea and the whole society of Christians see note on c. 6. b. salute the Church of the Gentiles see note on Rev. 11. 6. which is in Antioch the Metropolis and in Syria and Cilicia which retain immediately to it and ultimately to Jerusalem see ver 2. 24. Forasmuch as we have heard that certain which went out from us have troubled you with words note b subverting your souls saying Ye must be circumcised and keep the Law to whom we gave no such commandement Paraphrase 24. When we receiv'd advertisement that some of the Judaizing Christians which went from hence v. 1. endevoured to subvert you and to carry you away to a groundlesse new doctrine of the necessity of all Christians being circumcised they having no manner of commissions or instructions from us to doe so 25. It seemed good unto us being assembled with one accord to send chosen men unto you with our beloved Barnabas and Paul Paraphrase 25. We decreed in councel and resolved to send a couple of our own Bishops to accompany those two which
farewell of you 26. Wherefore I take you to record this day that I am pure from the blood of all men Paraphrase 26. And to that end I proclaim to you all that I am guiltlesse of that ruine that will I foresee befall those that do not keep close to Christ having done my best to prevent it 27. For I have not shunned to declare unto you all the counsell of God Paraphrase 27. For I have fully communicated to you the whole Christian doctrine which may serve you as an antiâ—ote against all the heresies which are likely to break in among you v. 29. 28. Take heed therefore unto your selves and to all the flock over the which the holy Ghost note c hath made you overseers to feed the Church of God which he hath purchased with his own blood Paraphrase 28. Wherefore ye that are Bishops or Governours of the severall Churches of Asia Revel 1. 11. see note on Phil. 1. 6 and who were designed to that office by the appointment of God himself look to your selves and to the Churches committed to your trust to rule and order all the faithfull Christians under you those whom that Christ might gain to himself he laid down his own life to purchase them 29. For I know this that after my departing shall grievous wolves enter in among you not sparing the flock Paraphrase 29. For 't is certain that when I am gone you will soon be solicited with false teachers seducing the faithfull and doing great mischief 30. Also of your own selves shall men arise speaking perverse things to draw away disciples after them Paraphrase 30. And some of your own Churches shall vent pernicious false doctrines to make divisions and factions and get followers 31. Therefore watch and remember that by the space of three years I ceased not to warn every one night and day with tears Paraphrase 31. Be ye carefull therefore remembring how much sorrow and tears it hath cost me to forewarn you of these things beforehand 32. And now brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified Paraphrase 32. And now I recommend you to God and the Gospel see note on Heb. 13. d. which if adhered to will be able to instruct and perfect you and to bring you to the blisse of Saints 33. I have coveted no mans silver or gold or apparell Paraphrase 33. I have not endevoured to make any worldly advantage by my preaching 34. Yeâ— you your selves know that these hands have ministred unto my necessities and to them that are with me Paraphrase 34. But you can witnesse for me that I have by working at my trade of making tents maintained my self and those that are with me 35. I have shewed you all things how that so labouring you ought to support the weak and to remember the words of the Lord Jesus how he said It is more blessed to give then to receive Paraphrase 35. I have as by words so by actions also demonstrated to you how that such as ye that is Bishops and Governours of the Church are to take care of the sick and poor see 1 Cor. 12. and rather indevour by paines taking to enable your selves to relieve others then to be chargeable or burthensome to others according to that saying of Christ not recorded in the Gospels That 't is a blessed and an heroicall thing to give to others out of a mans own earnings and this infinitely more blessed and better becoming a Christian then to be relieved by others 36. And when he had thus spoken he kneeled down and prayed with them all 37. And they all wept sore and fell on Pauls neck and kissed him 38. Sorrowing most of all for the words which he spake that they should see his face no more And they accompanied him to the ship Annotations on Chap. XX. V. 13. Assos Strabo maketh this Assos a city of Aeolis l. 15. p. 735. and so saith he doth Hellanicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 13. p. 610. And so saith Stephanus Byzantius doth Alexander Cornelius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexander Cornelius saith that Assos is in Mysia For what is there Mysia is all one with Aeolis in other writers for of Mysia saith Pomponius Mela Ex quo ab Aeoliis incoli coepit Aeolis facta From the time that it was inhabited by the Aeolians it was called Aeolis and Pliny Aeolis proxima est quondam Mysia appellata Aeolis sometime called Mysia This Assos is by Strabo reckoned as the first principal sea-town of Mysia going from Lectum to Caeicus over against Lesbus and Adramyttium mentioned here c. 27. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strabo Geogr. l. 13. p. 581. V. 22. Bound in the Spirit What bound in Spirit signifies may perhaps be judged by the like phrase poor in Spirit Mat. 5. 2. That signifies him which though he be not actually poor yet is prepared to bear poverty contentedly And so Paul resolving to venture the hazard of imprisonment here by going up to Jerusalem whither if he goe he knowes and the Spirit of God tells him v. 23. it will befall him may be said to be bound in Spirit But it may also be interpâ—eted onely of his presaging and foreseeing his bonds which being revealed by the Spirit of God to others of him and probably immediately to him also he may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound in the Spirit in that respect Nay 't is possible it may signifie no more than resolved and so bound in spirit or full purpose of mind as ch 19. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he purposed in spirit but this more unmoveable than that See ch 21. 12 13. V. 21. Hath made you overseers What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put or set or appointed importeth here is somewhat uncertain It may signifie theiâ— Ordination to the Episcopal office attributed to the holy Ghost as to the Originall by whose descent upon the Apostles they were authorized to communicate this authority to give Commissions to others who were to succeed them in the dâ—gnity and office of Governing of Churches But it may also signifie the act of designation election nomination to this dignity which at that time was done by the special Revelat on of God and so might properly be attributed to the holy Ghost So of Mathias it appears that he was designed by lot and chosen by God to succeed Judas in his office Act. 1. 24. So c. 13. 2. the holy Ghost said Separate me Saul and Barnabas for the work c. So Timothy the Bishop of Ephesus is said to be advanced to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophecy by particular Revelation of which S. Chrysostomâ— saith that as the Priests antiently were made by Prophecy so Timothy was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the suffrage of God chosen to his office 〈◊〉
they were brought low with a famine so that they should feed on one anothers bodies c. And so saith Lactantius it fell out soon after their death Vespasian extinguished the name and nation of the Jewes c. The second thing which is known in story and usefull to be here premised is the rise and growth of the Haeresie of the Gnosticks the followers of Simon Magus which in a short time while the Apostles lived and preached over-ran all their plantations and in a greater or lesse degree infested all the Churches of those times and by the two baits which they used liberty of all abominable lusts and promises of immunity from persecutions attracted many unto them and wheresoever they came began with opposing the Apostles and Governors of the Churches And accordingly these Epistles being adapted to the present urgencies and wants of those Churches it cannot be strange that there should be frequent admonitions intermix'd in all of them to abstain most diligently and flie from these And from the several parts of that character which belonged to these Haereticks many passages of some difficulty will be explained also Beside these many other particular matters there were either wherein the Apostles were themselves concerned to vindicate their authority or practices or which had been proposed by the Churches to obtain satisfaction in them which occasioned several discourses on those subjects as will be discernible also when the particulars are surveyed And then though by Analogie and parity of reason these may be extended very profitably to the general behoof and advantages of other Churches of God and particular Christians of all ages yet for the right understanding of the literal and primarie sense of them it will be most necessary to observe these or the like particular occasions of them and accordingly to accommodate the interpetations And this was all which I though necessary to praemise in general by way of entrance on the Epistles of the Apostles Of this Epistle of S. Paul to the Romans these few things will be fit to be praemised First What is the reason of the place which it hath in the Canon before all the rest of his Epistles And this well be defined 1. Negatively then Positively 1. Negatively that it is not to be taken from the order of time wherein it was written for most of the other Epistles are antiently affirmed and by some characters doe seem to have been written before it And although the defining the time and the place of writing them be but conjectural and fallible no way deducible from Scripture story there being so great a part of Paul's time whereof the book of the Acts which ends at his first being at Rome saith nothing yet because as Eusebius saith the story of those years after the Acts is not written by any and consequently whatever different account be pitched on that will be meerly conjectural also I shall therefore by keeping in this matter of time and place to the ordinary road rather choose to adventure erring thus in matters of no greater importance then to attempt any new way which will be equally if not more uncertain Thus then it is commonly acknowledged that the first to the Thessalonians was written at his first being at Corinth An. Chr. 50. The second to the Thessalonians probably while he staid there the next year after The first to the Corinthians in the third year of his being at Ephesus An. Chr. 54. wherein accordingly he mentions his designe to tarry at Ephesus till Pentecost ch 16. 8. The first to Timothy from Macedonia in the same year That to Titus from Greece An. Chr. 55. The second to the Corinthians from Philippi assoon as he had received newes by Titus what successe his first Epistle had found among them which appears by 2 Cor. 2. 12. and by the fresh mention of his danger at Ephesus c. 1. 8. to be soon after the first And perhaps about the same time the Epistle to the Galatians also After which coming again to Corinth he wrote this to the Romans a little before the Emperour Claudius's death which is placed by Chronologers in the 55. yeare of Christ That he wrote it at this time may appear by his own words c. 15. 19 23 25. For there v. 19. he saith he had preached the Gospel through Greece round about to Illyricum agreeable to what we find Act. 20. 3. where after his departure from Ephesus c. he came and stai'd three months in Greece meaning thereby the region from Achaia to Illyricum and v. 23. that he had no more to doe in those parts but was at the present at the writing hereof v. 25. a going to Syria and Jerusalem to carry the almes to the Christians there This journey we find him ready to undertake Act. 20. 3. though because of the Jewes laying wait for him not onely to kill him but to seise upon the money which he carried with him he diverted through Macedonia By which it is manifest that this was the point of time wherein this Epistle was written after his coming to Illyricum and before his going up to Jerusalem with the Collection and so about the death of Claudius and after the writing those other Epistles The reason then of this praecedence is to be taken positively from the dignity of the city to which the Epistle was addressed viz. Rome the Imperial seat which as afterward it gave praecedence to the Bishop of that city and seat of majesty before all other cities though earlier planted with the Faith so in the forming of the Canon of Scripture it brought the praecedence to this Epistle before those which were more antiently written Secondly That this Epistle was written to the Romans before this Apostles having been among them This appears very probable from several passages in the first chapter v. 10 11 13. but especially v. 15. So as much as in me is I am ready to preach the Gospel to you that are in Rome also joyning them with the Greeks and Barbarians to whom he was a debter v. 14. that is had not yet paid that charity of preaching the Gospel to them If this be rightly concluded it will then follow that a Church being before this time planted there and that in an eminent manner so as to be taken notice of in all the Provinces c. 1. 8. some other Apostle and particularly S. Peter must before this time be supposed to have preached there by force of that known affirmation of the antients that the Church of Rome was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founded and edified by those two Apostles Peter and Paul So saith Irenaeus of the Apostles indefinitely and Epiphanius of these two by name And so Gaius in Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of their monuments calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of them which built that Church and so Dionysius Bishop of Corinth in the same place of Eusebius affirms the Churches both
ordained by the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul's fellow-travailer then there will be little question but that title might belong to him that he was one of those which are called there v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles of the Churches Whether this sense doe belong to the word in this place it will be yet uncertain because though it be granted that in those other places the secondary Apostles were certainly meant and beside this there is no other unnamed but those which confessedly belong to the twelve Apostles c. yet 't is possible that these here Andronicus and Junias may not be called Apostles but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noted known men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Apostles that is among the twelve Apostles as well they might be having been Christians more anciently then S. Paul and so converted either by the Apostles probably or by Christ himself 'T is true after all this that in the Constitutions of the Emperours we find Apostoli Synagogarum Apostles of the Synagogues whose office it was among the Jewes to gather up the dues of the Patriarch that lived in Palastine And proportionably to those the word Apostles might signifie no more then messengers of the Churches sent about Ecclesiastick affairs such as are in Ignatius his Epistles called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred or divine officers or messengers But it appears not that in any place of the New Testament the word is used in this sense See Note on Luke 6. c. and on Joh. 20. 21. V. 16. Holy Kisse The close of all the Christians prayers was wont to be in form of Benediction and that Benediction the wishing all charity and unity among them after the example of the love of God toward them in the known form The grace or charity of our Lord Jesus Christ and the love of God and the communication or bounty of the holy Ghost be with or among you alwaies that is be continued among you as it is from every person of the Trinity toward you And this being the form of dismissing the assembly it was ceremoniously observed among them to part with the kissing one another So saith Justin Martyr Apol. 2. describing the Church-meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we make an end of prayers we salute one another with a kisse which is therefore called the kisse of peace and Tertullian de Orat. Osculum pacis est signaculum orationis the kisse of peace is the seal of prâ—yer This therefore is here called the holy kisse and S. Paul's bidding them salute one another with it is in effect all one as his pronouncing that benediction which was wont to be attended with it THE FIRST EPISTLE OF PAVL THE APOSTLE TO THE note a CORINTHIANS OF the Epistles to the Corinthians these few things may be fit to be premised 1. That this city being in its self an eminent city grown rich and populous by trade and merchandise and luxurious and libidinous to a proverb was the place where the Proconsul of Achaia fix'd his seat and after its conversion to the faith the Metropolis or mother city of all Achaia or Greece and so is not in the inscription of this Epistle to be look'd on as the Church in that one city but as containing under it all the Christians of all Achaia which having been first converted by S. Paul this Epistle is now addres'd to them all under their Governours or Bishops through that whole region This is distinctly set down 2 Cor. 1. 1. where to the Church of God which is at Corinth is added and to all the Saints which are in all Achaia and that probably is the importance of the phrase 1 Cor. 1. 2. to all that have the name of Christ called on them that is to all Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place that is in all that region and not only in that one city but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the coasts of Achaia Accordingly what S. Paul saith to them of Apollos that he water'd them 1 Cor. 3. 6. is in the story affirm'd of all Achaia as well as of that city Act. 18. 27. when he was willing to passe into Achaia the brethren wrote to the disciples through all Achaia not only at Corinth that they should receive him and when he came that is whither he purposed to passe into Achaia he contributed much assistance to the believers there So when he speaks of the forwardnesse of their that is the Corinthians liberality 2 Cor. 9. 2. Achaia saith he was ready a year agoe and so Rom. 15. 26. Macedonia and Achaia thought good to make a collection c. and so it appears again by another passage 2 Cor. 11. 9 10. And hence it is that Rom. 16. 16. he tells them that the Churches of Christ in the Plural salute them and v. 1. mentions the Church in Cenchrea a maritime city in Achaia from whence S. Paul took shipping Act. 18. 18. when he departed from thence to Syria 2 dly For the time and manner of planting Christianity among these Corinthians and the rest of Achaia or Greece the story in the Acts may be consulted ch 18. 1. where about the fiftieth year of Christ Paul comes from Athens to Corinth and meets Aquila and Priscilla there soon after Claudius his banishing the Jewes from Rome with them Paul wrought in his trade of tent-making and at the same time he preach'd the Gospel to them through that Region to which he oft referres in these Epistles telling them how freely without making gain of them or putting them to any charge he had preach'd the Gospel to them Soon after Silvanus and Timotheus came to him out of Macedonia and for the space of eighteen months he abode in those parts wrought many miracles 2 Cor. 12. 12. and converted many though as it appears he was opposed by the incredulous Jewes and brought before Gallio Proconsul of Achaia and accused by them Act. 18. When Paul went from thence he left Priscilla and Aquila by the way at Ephesus Act. 18. 19. and they meeting with Apollos there and instructing him more perfectly in the doctrine of the Gospel fitted him for his journey to Achaia whither he soon went and confirm'd them in the faith which Paul had planted among them being much too hard for the Jewes who were his chief opposers there Act. 18. 28. 3 dly For the time of writing this first Epistle two circumstances will assist us to discern it First c. 15. 32. there is a touch or intimation of his danger at Ephesus fighting with the beasts there which will appear see Note on ch 15. c. to be that which was occasion'd by Demetrius Act. 19. This therefore was now past at the writing of this Epistle and though the next thing which in the Acts is mention'd after that is his departing to Macedonia Act. 20. 1. yet by the date of it from
thought or spoke of among civill heathens or the unconverted Corinthians at that time that of having the fathers wife This saith Chrysostome was done by a Doctor that is I suppose a Bishop in some Church of Achaia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was saith he not onely vouchsafed the divine mysteries partaker of them but had obtained the dignity of a Doctor And so Theodoret also Ib. Not so much as named among the Gentiles What is here said not to be named among the Gentiles is not so to be understood that no nation ever used it but that civill though not Christian nations have counted it abominable and nefarious no way lawfull or tolerable or that at this time the unconverted Corinthians were not guilty of it Among the ancient Arabians it was used and the custome so described by Al Mostratraf Ebnol Arhir c. that when a woman was left a widow or put away by the husband the eldest sonne should take her by inheritance and cast his garment over her as a signe of it or if he would not then the next heir and so the son they say succeeded to the fathers bed as well as wealth by inheritance This being formerly in use was by the Alcoran forbidden O vos qui creditis non permissum est vobis foeminas haereditatis jure accipere Believers that is they that receive Mahomets law must not take the fathers wives by right of inheritance So Al Sharestanius Turpissimum eorum quae faciebant Arabes tempore ignorantiae erat hoc quòd vir duas sorores duceret patris sui uxorem velut successor assumeret quod qui faceret appellatur Al Daizan quo nomine insectatus est Aus Ebn Haiar quosdam è tribu Banikais quorum tres ex ordine patris sui uxorem duxerant Mos autem erat apud Arabes ut cùm ab uxore morte aut repudio separaretur aliquis filiorum ipsius natu maximus si eâ opus haberet vestem suam ei injiceret quòd si ille opus eâ non haberet duceret ipsam è fratribus aliquis dotis novae interventu The foulest thing that the old Arabs did in time of ignorance was this that a man married two sisters and took his fathers wife as his successor which he that did was called Al Daizan and such there were of the tribe of Banikais who three of them one after another had married the father's wife Now it was a custome among the Arabians that when any man was separated from his wife by death or divorce his eldest son if he wanted her cast his garment upon her that is took her to wife or if he wanted her not one of his brothers married her V. 2. Puffed up and not rather mourned The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to mourn lament wail referres to the customary solemnity of putting on mourning habits and waâ—ling over them that were to be Excommunicate as over them that were dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Origen Cont. Cels l. 3. just as Pythagoras when any forsook his school had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or empty hearse carried about and mourned for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is incurable or not otherwise like to be cured turn out of the Church with grief and mourning saith Clem. Constit 2. And so Origen l. 3. Cont. Cels See Note on Rom. 12. c. And accordingly here followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be taken from amongst you noting the censure of Excommunication and so 2 Cor. 12. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where bewailing of impenitent sinners is censuring them And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to signifie being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come with intention to censure and punish the very same as ch 12. 21. before the bewailing them is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where God's humbling him towards them is giving him occasion to exercise his censures or Church-discipline on them at his coming among them contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5. 2. as appears by ch 13. 2. when I come again I will not spare and v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when I come I may not use severity so 2 Cor. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be constrain'd to use severity of censures to which this mourning or sorrow belongs and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. to be under those censures and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offend and commit that which S. Paul was constrain'd to punish with the censures of the Church so ch 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is if I inflicted the censures of the Church upon you and in the end of the verse I 〈◊〉 that that Epistle though written for that season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought the censures of the Church upon you ver 9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that you were put under the censures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those censures produced that effectual change in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ye were dealt with according to the discipline ordained by God or Christ in the Church and so in all probability that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. which brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change or newnesse of life as the censures and punishments of the world bring death And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be mourned or sorrowed v. 11. that is censured according to Gods appointment V. 3. Judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is the pronouncing or giving sentence against the offender so 't is used v. 12. What have I to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge them inflict censures on them that are without heathens that were not in the Church or Gnosticks that divided from it those he leaves to God's censures and punishments as not belonging to his Apostolical judicature so ver 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe ye not judge them that are within that is all that live within your Church and yet fall into any such carnal sinnes ye the Governours of each Church of Achaia ought to endeavour to reduce by inflicting the censures of the Church on them and accordingly followes there what here precedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remove the wicked person perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fornicator or incestuous v. 1. from among you And agreeably so it must be here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged sentenc'd him that hath thus done this and what the sentence is appears by the 4th and 5th verses the 4th containing the solemnity wherewith it was to be inflicted in the publick assembly of the Church to have power of the keyes exercised on him according to his Apostolical office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver up such an one to Saetan v. 5. that is to excommunicate him See Note e. V. 5. Deliver such an one unto
Church wherein you minister But therein deceive not your selves as they doe that make use of these to faction and division scorning and vilifying of those that are not so well gifted as they but know from me that none of those external abilities are to be compared with that one grace of charity the love of our brethren and the performance of those duties toward them which God requires of us chap. 13. 4 c. the severals of which as they are despised by you so they are much more excellent then those offices and gifts that tend most to the edifying of the Church and I shall proceed to shew you that Annotations on Chap. XII V. 1. Spiritual gifts That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be used in the Masculine not Neuter Gender is most evident and if it be so then it must signifie spiritual persons not things So the word is certainly used ch 14. 37. If any seem to be a Prophet or spiritual such as have any divine afflation Thus in Palladius Lausiac Hist c. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I knew exactly that he was a spiritual person and foreknew all things V. 28. Apostles The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles is known to signifie here not messengers of a common nature but commissioners from Christ sent with the same power which he had from his father Joh. 20. 21. to plant and govern the Church and to that end to part the world between them into so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portions and lots and proper places and provinces Act. 1. 25. over which they were set And so though when Christ was here on earth these were Disciples and followers of his yet after his departure and the descent of the Holy Ghost they are instated in the supreme authority in the Church See Note on Joh. 20. b. Ib. Prophets Next after the Apostles are Prophets placed in the Church both here and Ephes 3. 5. and 4. 11. Their office was to preach more fully the Gospel of Christ to those who had formerly received it and to that end they were inspired by God with that special gift of interpreting the prophecies c. of the Old Testament thereby to confirm the Jewes in the faith and beside many other spiritual gifts they had that of foretelling things to come as appears by Agabus and those that went down from Jerusalem to Antioch Act. 11. 27. These differed from Apostles on one side were inferior to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not that higher commission saith Theophylact and being joyned with Doctors Act. 13. 1. did yet in this differ from them say the Scholiasts that the Prophets did speak all from the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the doctors from themselves Such were Judas and Silas Act. 15. see note e. who being Bishops of Judaea were farther furnish'd with this gift of prophecie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being prophets v. 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhorted and confirmed the brethren or Christians as other the like did lay on hands on Paul and Barnabas by revelation from the Holy Ghost Act. 13. 3. their revelation being an evidence of their gift of prophecy their laying on of hands an exercise of their Episcopal power And such were the two witnesses Rev. 11. 3. who are there said to prophesie in sackcloth that is after the manner of Prophets in the Old Testament to preach the will of God and foretell things to come who that they were the Bishops of Jerusalem see Note on that place Ib. Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors are here set down in the third place differing as hath been said from Prophets onely in this that they spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from themselves and had not the gift of foretelling things to come But for the office of teaching and confirming those which had already received the Gospel and for the governing of the Churches as Bishops in that they agreed with them and accordingly Act. 13. 1. the same persons are there call'd Prophets and Teachers And therefore 't is to be observed that Ephes 4. 11. Teachers are set as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors the Bishops title saith Chrysostome and so say the Scholiasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. those that govern the Churches the Bishops he calls Pastors such was Timothy Titus and the like So in Bede Eccl. hist l. 2. c. 2. Episcopos sive Doctores Bishops or Doctors So S. Chrysostome Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the incestuous Corinthian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many say he had the place of a Doctor streight addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had the presidency of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some pastors and teachers not distinguishing them as Apostles and Prophets and Evangelists with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some to each but only connecting them with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the particle and by way of explication and so noting them to be two names for one thing and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors is not mentioned here The particular notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be first taken from the difference observable betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching on one side and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching on the other so as the word and doctrine differ 1 Tim. 5. 17. the first belonging to the planting the second to the watering that is instruction and exhortation and confirmation superadded to the preaching or planting the faith any where This office of instructing and confirming certainly belonged primarily to the Bishop in every Church Act. 13. 1. and was not competible to any but him or whom the Bishop appointed to it as the Apostles sent the Evangelists to preach for them where they could not come themselves by neglect of which wholesome practice all heresies and seeds of new doctrines have gotten into the Church Thus in Justine Martyr Apol. 2. when the Anagnostes or Reader hath read the portion of Scripture out of the Apostles or Prophets he holds his peace and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefect or Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes the exhortation after the manner that we see practised by Paul Act. 13. 15 16. And agreeable to that it is that the Bishop should be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teacher So Chrysostome and Theophylact on 1 Tim. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the dignity of Teacher or Priest being great c. by both noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Priesthood to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timothy was there chosen that is his Episcopal power Of this see more Note on Jam. 3. a. Ib. Miracles Having set down the three prime sorts of dignities in the Church Apostles Prophets Teachers with the distinctive termes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first secondly thirdly the
Apostle addes now in another style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after powers then gifts of healings Of which two it must first be observed that they doe not denote severall persons distinct from the former for 't is evident the Apostles had both the powers and the gifts but onely several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extraordinary gifts with which the Apostles and Prophets and Teachers were all endowed And consequently these cannot be imagined to constitute new orders in the Church nor those that follow in this place helps c. Secondly for the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers it is most probable that by it is denoted the same thing that by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. operations of powers which are there also joyned with gifts of healing and those may denote those operations or exercises of powers which we find exemplified in S. Peter on Ananias and Sapphira in Paul on Barjesus either inflicting immediate death or diseases upon them or pronouncing that they should come and accordingly it followed and in those first times in the Governours of the Church by their censures delivering men up to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh to inflict diseases on them And this may very probably be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers here also and so 't is acknowledged by Theophylact And these seem to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigies wrought by the Apostles Act. 2. 43. upon which 't is said that fear was on every soule in like manner as it was said upon the death of Ananias ch 5. 10. in respect of these powers of the Apostles Ib. Helps That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sucoour or relieve any in distresse hath been said Note on Lu. 10. b. and there is no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be taken in that sense relieving and providing for the poor out of the stock of the Church and this here set down as a special part as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another of the office of those men which were set down in the beginning of the verse the powers and the gifts of healing referring to the virtues and assistances by which they were back'd in the discharge of their office and so in an inferiour degree the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorts of tongues in the close of the verse skill in some languages which was usefull to their preaching to the nations but these two helps and governments denoting two special parts of their office under which all was indeed contained which had not been before intimated in their names For as to the former of these the relieving of the poor that alwaies belonged to the Apostles and Bishops and though the Deacons were employed in one inferiour part of it the serving tables Act. 6. the distributing of the several portions daily to the poor widowes c. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants under the steward yet the supreme trust and charge was reserved to the Apostles and Bishops of the Church So Act. 20. 35. S. Paul appoints the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to relieve or succour those that were weak or sick which by the Context the mention of Christs words It is better to give than to receive is applyed to acts of charity supply of corporal wants And so in the 41. Can. of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Bishop must have the care of the monies so that by his power all be dispensed to the poor by the Presbyters and Deacons and we command that he have in his power the goods of the Church So Just in Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is gathered is deposited with the Praefect or Bishop and he helps relieves the orphans and widowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and becomes the curator or guardian to all absolutely that are in want So Ignatius in his Epistle to Polycarp the Bishop of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the Lord thou shalt be the curator of the widowes And accordingly Polycarp himself speaking of the Elders or Bishops among the parts of their office reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they visit and take care of all that are sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not neglecting the widow or orphane or the poor and therefore saith he must be farre from the love of money as S. Paul appoints in the qualification of the Bishop And therefore as the bounty of the first believers Act. 2. was brought to the Apostles feet and they by that means were made the dispensers of it so the contribution that Paul and Barnabas brought in time of famine to the poor brethren in Judaea was by them delivered into the hands of the Elders or Bishops of the Churches of Judaea Act. 11. 30. as to the stewards which had the supreme power on earth of ordering this family of Christ And so Epaphroditus that was sent with the liberality of the Church to Paul Phil. 4. 18. and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that ministred to his wants Phil. 2. 25. is by Theodoret and others affirmed to be the Bishop of the Philippians at that time By all which the account and reason appears why the ancients doe explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helps here by praefectures this office of providing for and looking to the poor being a special part of the Bishops power which he had over the goods of the Church in the forecited Canon Apostolical Ib. Governments The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the Latine gubernationes and so denotes the power and office of ruling and governing particular Churches already planted by the Apostles and by them committed to the care of the Bishops set down here under the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers who as they farther instructed the congregations which had received the faith so did they rule and order and administer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius Hence I suppose it is that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastor and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge the office of a pastor denotes this power of ruling and is the description of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler Mat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall rule the people and is applied first to Christ Mat. 26. 31. Joh. 10. 11 14. Heb. 13. 20. 1 Pet. 5. 4. and joyn'd with Bishop 1 Pet. 2. 25. then to S. Peter Joh. 21. 16. then to the Bishops of Asia Act. 20. 28. then to the Bishops of the Jewes in their several dispersions 1 Pet. 5. 1. so 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacher Ephes 4. 11. and not as a several office from that as Apostles Prophets and Evangelists had been but as two parts of the same
brethren be ye stedfast unmoveable alwaies abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord. Paraphrase 58. These are arguments sufficient to teach any Christian constancy and perseverance in doing and suffering God's will and to oblige him to the utmost industry and diligence in the service of God knowing that nothing that we thus undergoe shall fail of receiving a reward Annotations on Chap. XV. V. 7. Seen of James What is here said of Christs appearance unto James is not mentioned in the Gospels yet is it by S. Jerome mentioned from the tradition of the Church and that presently after his resurrection before those other appearances which are here mentioned before it which if it be true it is necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not rendred afterward but either as an Ordinal of dignity not of time or as a form of numbring up several times without exact observation of the order of them then besides or in the next place as the word is used in this Epistle c. 12. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where nothing of order is considered Now what James this was is affirmed by S. Hierome also that James the brother of our Lord whom he calls the thirteenth Apostle styled James the Just saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith he reckoned by S. Paul among the special witnesses of the resurrection James the known Bishop of Jerusalem whom therefore some of the antients affirm to have been constituted Bishop there by Christ himself at this appearance of his unto him see Jerome in Catal. and on Gal. c. 1. Epiph. Haer. 78. Greg. Turonons l. 1. c. 17. Chrysostome Hom. 1. on the Acts Theophyl on 1 Cor. 15. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was seen by James the brother of the Lord constituted by him the first Bishop of Jerusalem So Photius the Patriarch of Constantinople Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first of High-priests or Bishops who by the Lords hand received the holy unction and Bishoprick of Jerusalem What is thus said of his being constituted Bishop by Christ is by others said to have been done by Christ and the Apostles Euseb l. 17. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first Bishop of Jerusalem received it from Christ himself and the Apostles by others from the Apostles immediately So Eusebius from Clem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith that Peter and James and John after the assumption of Christ as being the men that were most favoured by Christ did not contend for the honour but chose James the Just to be Bishop of Jerusalem So before Clemens Hegesippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this manner did the brother of the Lord James called by all men the Just receive the Church of Jerusalem from the Apostles And that this was done the first year after the death of Christ is the affirmation of Eusebius in Chronico p. 43. which makes it out of question that this was the James that is mentioned Act. 12. 17. when Peter being delivered out of prison commands word to be carried to James and the brethren that is the Bishop and the believers there And thence is it that he is called an Apostle Gal. 1. 19. and Act. 15. 6 and 22. the Apostles came together and It seemed good to the Apostles so saith Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those whom they now call Bishops they called Apostles bringing this for a proof of his affirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostles wrote from Jerusalem to those in Antioch And this is the reason that in this his Church of Jerusalem James is set before Peter and John Gal. 2. 9. and is said to give the right hand of fellowship to Paul and Barnabas and accordingly Paul assoon as he comes to Jerusalem persently goes in to James Act. 21. 18. And this is the James that wrote the Epistle and is called James the Apostle in the Inscription of the Epistle though in the beginning of it he style himself a servant of Jesus Christ See Note b. on the Inscription of that Epistle V. 8. Born out of due time The full importance of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be taken from a proverbial from among the Romans begun in Augustus's time It is from Suetonius taken notice of by Baronius An. Chr. 44. n. 74. but somewhat misrepresented The words of Suetonius lye thus in the life of Augustus c. 35. Erant super mille senatores quidâ—m indignissimi post necem Caesaris per gratiam praemium allâ—cti quos Abortivos vulgus vocabat There were at that time an enormous number of Senators above a thousand and some of them most unworthy of that dignity having after the death of Caesar by favour and bribery gotten to be elected These the multitude proverbially styled Abortives To this proverbial styâ—e of reproach S. Paul in great humility seems here to refer making his own election into the Apostleship parallel to the choice and admission of those supernumerary unworthy persons into the Senate viz. that he like them was none of the regular number of the Twelve none of those first taken in in Christs life time no way worthy to be an Apostle 〈◊〉 having persecuted the Church of Christ v. 19. and yet by Christs grace and special favour called and admitted to this dignity by the grace of God I am what I am v. 10. and in thâ—se so many respects fit to be look'd on in his own opinion of himself as they were reproachfully by the people viz. as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an untimely birth which consequently hath not those full dimensions which those children are born with who have staid in the wombe their full time to which most aptly agrees that which followes v. 9. as the reason of this expression for I am the least of the Apostles as the Abortive is the least of children And this is still but proportionable to what he every where when he speaks of himself is forward to say calling himself the greatest or chief of sinners lesse than the least of all Saints and attributing all to the superabundant mercy and grace of God that he so unworthy was thus vouchsafed and dignified by Christ V. 29. For the dead 'T is to little purpose to set down the several interpretations of this place see Justâ—ll in Cod. Can. Eccl. Vniversae p. 173. This which hath been set down in the paraphrase is most natural rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead is but the title in brief of that grand Article of the Creed that of the resurrection of
the dead just as among the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or for strange worship denotes that precept of the sons of Adam and Noah which prohibiteth the worship of any strange gods or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or for the benediction of the name is the precept of worshipping and serving the one true God and so generally titles of Constitutions and of Articles are abbreviates in a word or two To this purpose 't is the observation of the Learned Jos Scaliger that not onely the Rabbins but generally other Doctors notissimas vulgò tritissimas sententias dimidiatas solent citare use to cite by abbreviature known and vulgar sentences instancing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 15. 5. So it appears by Suidas using the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the sinking which is but the abbreviature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From a sinking ship whatsoever thou gettest must be counted gain Of this interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have the testimony of Harmenopulus De sect who refuting the Marcionites addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noâ— knowing that it is spoken of the confession of the resurrection of the dead Of this also see Chrysostome Tom. 3. p. 514. Of whose understanding of it because I see some possibility of doubting I shall more largely consider the word◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After recitation of the sacramental and dreadful word and the venerable rules of the doctrines brought from heaven this at the end we adde when we are about to baptize we command him to say I believe in the resurrection of bodies and we are baptized in or on this faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For after professing this with the other articles we are put into the fountain of those sacred waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul therefore remembring them of this viz. this custome of professing before baptisme with other articles this of the resurrection of the dead said Why also art thou baptized for the dead that is the dead bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For on this thou art baptized believing the resurrection of the dead body that it abides no longer dead and thou indeed by words believest the resurrection of the dead Here 't is evident that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being baptized for the dead is otherwise express'd by him by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being baptized in or on this and that farther express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing the resurrection of the dead body and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by words reciting the resurrection of the dead Nothing then can be more manifest then that this was his understanding of S. Pauls words that being baptized for the dead was being baptized in the faith and profession as of other articles of the Creed so of this particularly and in the last place of the Resurrection of the body To this indeed he farther addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Priest as in an image or representation demonstrates to thee by what he doth the things that thou hast believed and profess'd by words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou believest without a signe he allowes thee a signe viz. in putting in and taking out of the water which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signe of dâ—scending into the state of the dead and ascending from thence Where though the action of the Priest putting in and taking out of the water be a significative proof of the same thing that the baptized are baptized into the faith of the resurrection of the dead yet was the interpretation of the Apostles words fully accomplished in that former of being baptized into that article of the Resurrection of which this action of the Priest was the lively sign And accordingly Theophylact who ordinarily copies out S. Chrysostomes interpretations doth content himself with the first onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are to be baptized do all profess the Symbol of the faith that S. Chrysostome had called the veneraeble rules of the doctrines that were brought from heaven in which after others this is set down I believe in the resurrection of bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle therefore saith that they that believe there is a resurrection of the dead bodies there 's Chrysostomes explication of dead by bodies and have been baptized in or on these hopes there 's his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this if they be deceived that is if there be no resurrection what shall they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed why are men at all baptized for the resurrection that is on the expectation of the resurrection still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and on the expectation of the resurrection are all one if the dead are not raised Zonaras also on Can. 18. of the Council of Carthage though with Chrysostome he take in the action of the Priest in putting in and taking out of the water which is but the confirmation of this and is not a new interpretation of S. Paul's words yet he first insisteth on this that they that are baptized are instructed in the power of the sacrament and so taught to hope for that sure comprehends to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among others the articles wherein the Catechumeni are instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection also of the dead And Balsamon on that Canon is just to the same purpose To this there is but one thing necessary to be added which will remove all difficulty from it viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. is the Nominative case to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those of the Corinthians that now doubted of the Resurrection had in their Baptisme among other things made profession of the belief of it Which makes the Apostles argument unanswerable because they had not yet renounced their Baptisme though they denied the Resurrection The truth of the fact that some of the Church of Corinth did deny the Resurrection is the expresse affirmation of the Apostle v. 12. And that that may not be thought strange it may be remembred what Photius relates of some of the Philosophers that this was the last article of the Christian faith which they received as thinking it most contrary to those Philosophical principles imbibed by them and by name of Synesius that he was made a Bishop before he believed the truth of that article for which they that had made him being questioned made this Apologie for so doing that they found so many excellent graces in him that they could not but think them useful to the Church of God and confidently hope that God would not let them all perish but would in time give him this grace also which accordingly came to passe V. 32. After the manner of men I have fought with beasts That S. Paul here referres to that which befell him at Ephesus Act. 19. may appear 1 by 2 Cor. 1. 8. where he mentions his great persecution in
shall be taken away Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ then they shall see and understand plainly what now is so obscure to them 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty Paraphrase 17. Now Christ is besides his humane nature indued with a divine Spirit and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ or the Gospel is there is freedome and consequently the vaile a token of subjection also 1 Cor. 11. 10. is taken away 18. And we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Paraphrase 18. And so all we that believe in Christ have that vail done away and doe clearly though not yet so perfectly behold Christ and by beholding him are changed to be like him the doctrine of the Gospel received into our hearts changeth us into other men to such a vision of Christ here in imitating his purity c. as shall be attended with eternal glory hereafter the same Spirit of Christ which worketh the one in us being certain to produce the other also Annotations on Chap. III. V. 1. Epistles of commendations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place are an intimation of an antient custome in the Apostolical primitive Church which ordinarily gave their testimonies to all Christians that travailed from one place to another and recommended them to an hospitable reception The original of this custome seems to have been taken from the heathens who had their tesseras hospitalitatis which from one friend to another help'd them that brought them to kind entertainment and Tertullian continues the phrase contesseratio hospitalitatis Many mentions of this custome we find amongst antient writers In Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend Thaumasius to your friendship c. And in Phaverinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend to your friendship and kindnesse Laurentius who of a long time hath been my scholar And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one commends a man to another when he gives a good testimony of him This was done among Christians by testifying the piety and orthodoxalnesse of any and the agreement with them from whom they come in the same faith And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholick Church S. Austin Ep. 163. ad Elâ—usium convinceth him by asking him whether a Donatist could by his Literae formatae or communicatoriae gain a man entertainment or reception in any Church that he would name to him being confident he could not doe it Thus saith Nazianzen of Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he imitated many of the Christian rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all humanity charity to them that wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way of it especially which consisted in sending letters and tâ—kâ—ns with which saith Nazianzen we use to furnish them that are in want from one nation to another The same saith Zozomen l. 5. c. 5. and Nicephorus Callistus l. 10. c. 21. almost in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He especially imitated the tokens or tesserae of the Bishops letters by which they are wont mutually to commend those that travell any whither and by that testimony obtain for them all friendly entertainment as for their most familiar acquaintance The same we may find in Lucian in his Peregrinus By which also will appear the antient notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to signifie as Baronius ad an 314. and out of him Binius t. 1. concil p. 271. and Ferrarius De antiq Eccles Epist genere l. 1. p. 45. would have them Epistles by which men were testified to be in communion with the Church of Rome which they never did but when they were written by the Bishop of that Church and neither then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church but onely Letters commendatory from one place or Church to another to recommend a person that should travell thither and so obtain for him an hospitable reception lodging diet and all things else that are contained in Zozomen under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision or necessaries that they wanted and this according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mention'd see Note on Act. 2. c. for liberality and beneficence though there is no question but among other degrees of charitable reception that of admitting them to their Churches and Sacraments was included also proportionably to the forms of their testimonies which saith Mat. Blastares were wont to mention the uprightnesse of the persons faith unreprovablenesse of his life and his degree in the Church if he had any See Justell in cod Can. Eccl. Un. p. 132. V. 13. End of that which is abolished If the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then must Christ which is the end of the law that is the Christian precepts and promises typified by the Mosaical rites and shadows be meant by it but if the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of the resemblance be more perfectly answerable to the former thus Moses put a vaile over his own face to signifie that the Israelites would not see the face that is discern clearly the most eminent and principal part of the Law which is now abolished that is of the Ceremonial law For certainly the principall part of that was the inward purity and piety signified and adumbrated by those ceremonies and now taught by Christ more distinctly and plainly and so that covering taken away ver 14. only the Jewes will not see it but as yet their understandings are blinded in the beginning of the verse CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not Paraphrase 1. Being therefore intrusted by God with so honourable a charge the preaching of this divine and glorious Gospel of Christ c. 3. 4 and 18. we have been diligent in attendance on our work 2. But have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Paraphrase 2. And have been farre from using any of those vile arts which shame might make us disguise and conceal but dealt simply and plainly mixing nothing of our own with the word of Christ but contenting our selves
〈◊〉 〈◊〉 〈◊〉 to restore such an one in the spirit of meeknesse that is either by mild reprehension and exhortation to recover him to a sense and reformation of his fault without proceeding to any sharper course or else in case of greater severity to be soon molified again toward him to take off the censures of the Church from him Which there appears not only by the evidence of the words themselves but by the subsequent precept of bearing one anothers burthens ver 2. as that may be explained by a parallel place in Ignatius's Epistle to Polyâ—arpus where he bids him as a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take care of the unity that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the keeping whole Christs body the Church bear all and suffer or bear with all in love And so perhaps in this chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 9. may be the restoring of the laps'd offenders upon their sincerity of reformation or rather the continuing them in the communion of the Church without need of having the censures inflicted upon them for so it there followâ—s as the consequent of his praying for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause I write these things being absent that bâ—ing present I may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deal sharply or use excision where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making up restoring or keeping whole may very fitly be rendred as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision the word set to denote the censures Thus in Hippodamus the Pythagorean in his book De Republ. prescribing society or meeting together of old and young in order to preservation of peace and moderating all sorts of affections he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because young men need to be taught sobriety or moderation and to have their excesses corrected and allayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correction saith the interpreterin Stobaeus p. 250. but that sure not by way of punishment for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the friendly meetings and feasts were no places of judicature nor instituted to any such like designe but by way of exhortation or friendly advice the elder to the yonger who might have such an authority with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to settle or accomplish them bring them to a staiedness and stability of temper In the third sense 't is used 1 Cor. 1. 10. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their being knit or compacted together in the same mind or opinion is set opposite to having schismeâ— among them and contentions v. 11. and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye knit together is preparative to their being of the same mind and having peace among them In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prayes to God for the dispersed Jew Christians that after that short time of sufferings God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself by his special providence take care for them and restore them halcâ—onian daies of peace to serve him in the publick assemblies Thus S. Ignatius in his Epistle to the Smyrnaeans making a motion to tâ—em to send a congratulation into Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had a fair sunshine in respect of the service of God doth thus expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have peace and have received their own magnitude and their own body is restored to them where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the body of the Church meeting together in assemblies which is there said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be restored as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be repaired or made up that is restored to them See Jude Note c. V. 14. Communion What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for charity or liberality hath been formerly observed Note on Act. 2. d. and 2 Cor 8. 4 And agreeably though in a spiritual sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit here the liberality of the holy Ghost in the plentifull effusion of his gifts so as it will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Spirit Act. 2. 38. and so as will be most fit to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace or charity or liberality of Christ and the love of God as in Cicero de Nat. Deor. l 3. Dei gratia charitas Gods grace or favour and charity or love are put together For thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ used 2 Cor. 8. 9. and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit Phil. 2. 1. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels and mercies that is the evidences of the highest liberality THE EPISTLE OF PAVL THE APOSTLE TO THE note a GALATIANS THE time of the Apostles writing this Epistle to the Galatians is generally conceived to be near the time of that to the Romans An. Chr. 55. above 20. years after his conversion Chrysostome and Theophylact set it before that And then there can be no possibility of believing the subscription of the Epistle which affirms it to be written from Rome where we know the Apostle had not been when he wrote his Epistle to the Romans But although of the time of writing this Epistle we have no sure evidence yet two things we discern of it first That the chief designe of it was to vindicate the liberty of the Gospel from the Judaical yoke which by being by them imposed upon all Gentiles which should receive the faith was likely to prove a great hinderance to the progresse of the Gospel among the heathens or uncircumcision of whom S. Paul profess'd to be the Apostle Secondly That they which in this Church press'd this yoke most eagerly were those which did not themselves observe it heretical Christians the Gnosticks which were not themselves circumcised as being many of them neither native Jewes nor Proselytes of their Covenant yet to avoid persecution from the Jewes did thus farre comply with them in pressing circumcision upon the converted Gentiles to which end they vehemently opposed S. Pauls doctrine and practice affirming that what he had he had received from the other Apostles and consequently was to be rectified by them S. Peter c. and indeed that he varied from himself From which calumnies he severally vindicates himself in this Epistle shewing that he received his doctrine from none but Christ himself that those other Apostles profess'd the same doctrine that he did and that though he himself used a greater liberty at some times then at other in respect of the advantages of the Church yet his doctrine was alwaies the same the truth of which he therefore confirms by many arguments That these hereticks were soon after the planting the Faith here crept in among them
perceived the grace that was given unto me they gave to me and Barnabas the right hands of fellowship that we should goe unto the heathen and they unto the circumcision Paraphrase 9. These three I say James the Bishop of Jerusalem and Peter and John the son of Zebedee two prime Apostles who were looked on as the pillars of the Church approved and commended all that we did or had done acknowledged us as their companions joyned with us and did by consent make an agreement that they and we should betake our selves severally into what city soever either of us entred we to the Gentiles and they to the Jewes of the city and so constitute severall congregations in each city of Jewes and Gentiles see note on Rev. 11. b. 10. Onely they would that we should remember the poor the same which I also was forward to doe Paraphrase 10. And all that they insisted on to us was that we should take into our care the wants of the poor Christians in Judaea who were sadly spoiled and wasted by their unbelieving countreymen 1 Thess 11. 14. Heb. 10. 34. see Chrysostome and get collections for them among the Gentiles which I was as forward to doe as they to have me 11. But when Peter was come to Antioch I withstood him to the face because he note g was to be blamed Paraphrase 11. But when after this Peter came and preach'd to the Jewes at Antioch I who was there also at the same time preaching to the Gentiles of that city resisted him because they that had taken notice of his former actions and the change that was observable in him did look upon him as a dissembler and lai'd that to his charge not knowing the true ground of what he did 12. For before that certain came from James he did eat with the Gentiles but when they were come he withdrew and separated himself fearing them which were of the circumcision Paraphrase 12. For before the time that some believing Jewes of Jerusalem James's See who were generally zealous for the Mosaical performances Act. 21. 20. came from thence to Antioch in like manner as those Act. 15. 1. he freely conversed with the Gentile Christians and eat with them but while they were present out of fear of displeasing and scandalizing those Jewish Christians and occasioning their falling off or forsaking the faith see Theophylact and Chrysostome interpreting it by a like phrase c. 4. 11. I am afraid of you least I have bestowed on you labour in vain he abstained from using that liberty and did not use any conversation with them for a time 13. And the other Jewes dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation Paraphrase 13. And the whole number of the Jewish converts of Antiochia followed his example and abstained from conversing freely with the Gentiles making as if they were such zealots of the Mosaical law as that they would not use this illegall liberty and this was so universally done by all that Barnabas that came with me began to be wrought on by it and to make scruple to converse familiarly with the Gentiles as if it were not lawfull to doe so 14. But when I saw that they walked not uprightly according to the truth of the Gospel I said unto Peter before them all If thou being a Jew livest after the manner of the Gentiles and not as doe the Jewes why compellest thou the Gentiles to live as doe the Jewes Paraphrase 14. Whereupon considering the inconvenience that would come on this and that it would be a way to shut out all the Gentiles from the faith if by Peter's fear of scandalizing the Jewes men were brought to believe that the Gentiles might not freely be accompanied with and consequently could not be preached to by us and so that this was not the way which was most conducible to the propagating of Christian religion which was like to consist more of Gentiles then of Jewes I thus spake publickly to Peter Thou hast hitherto lived like and conversed with the Gentile Christians and not observed the Jewish rules why dost thou now by thy practice bring the Gentiles to think it necessary for them to observe the Jewish law 15. We who are Jewes by nature and not sinners of the Gentiles Paraphrase 15. Certainly that which these men learn and think to be implied by this practice of thine is farre from being true doctrine For we that indeed were before our Christianity Jewes born and so farre more obliged in any reason to observe the Mosaical Law then the idolatrous ignorant heathens whom the Jewes themselves never thought obliged to the Mosaical performances and therefore looked upon them with such contempt as impure and not fit to be conversed with 16. Knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified Paraphrase 16. We I say being taught by Christianity that by the observation of the Law see note on Mat. 5. g. by performance of the Mosaical rites justification is not to be expected but onely by the faith of Jesus Christ without that we I say doe thus our selves receive the Christian religion and ought in any reason to reach it others so as not to depend on the Mosaical performances for justification but on the faith of Christ without them and that upon this grand principle that neither Jew nor Gentile can be justified by legal obedience and therefore must seek to Christ for it who not now requiring of us these outward rites but the inward purity signified by them is consequently to be obeyed in what he requires and the liberty that he also gives to be vindicated by us against all contrary pretenders who indeed will be farre from changing their minds by our yielding to or complying with them 17. But if while we seek to be justified by Christ we our selves also are found note h sinners is therefore Christ the minister of sin God forbid Paraphrase 17. But then it is objected by those that stand so for the Jewish law that if seeking to be justified by faith in Christ we neglect the Mosaical Law and live like Gentiles we make by this or suppose Christ to be an enemy to the Law and a favourer of Gentilisme one that assists that against Judaisme makes provision for it To which we answer that whatsoever be said of his favouring those that doe not bind themselves to the Judaical Law he is yet sure no favourer of Gentilisme or heathen life 18. For if I build again the things which I destroyed I make my self a transgressour Paraphrase 18. But on the other side rather when a man hath renounced justification by the Mosaical Law and depended onely on Christ
the planting and governing of his Church 11. And he gave some Apostles and some Prophets and some note b Evangelists and some Pastors and Teachers Paraphrase 11. And to that end he hath constituted some to be founders and governours of all Churches see note on Joh. 20. 21. and on 1 Cor. 12. b. others to teach and confirm them when they are founded see note on Act. 15. e. and 1 Cor. 12. c. others followers of the Apostles sent to prech the Gospel where the Apostles could not go see note on Joh. 20. 21. others to reside as Bishops and govern particular Churches and instruct them also 12. For the perfecting of the saints for the work of the ministery for the edifying of the body of Christ Paraphrase 12. For the holding together the body of the Church to frequent publick assemblies see note on 2 Cor. 13. c. and either for the maintaining the poor by the contribution of the rich see note on Lu. 8. a. or for the supplying all the spiritual wants of the Church and for the building of the Church and farther instructing those that are in it and bringing others into it 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Paraphrase 13. Till Jewes and Gentiles all coming to the Church and joyning in the same faith and profession of Christ attain to full age as it were and stature such as uses to have full knowledge belonging to it viz. the perfect knowledge of Christ's will revealed to them 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the note c sleight of men and cunning craftinesse whereby they note d lie in wait to deceive Paraphrase 14. Which may secure us from that which we now see is the fate of many viz. to be as children are wont carried from one doctrine to another as a wave of the sea is carried about with every wind that comes sometimes this sometimes another way through the cheats and sorceries used by the Gnosticks and the cunning and industry of such false teachers who are most dexterous in contriving of deceits see note on Jude f. and laying them so that they may get most Proselytes to them 15. But speaking the truth in love may grow up into him in all things which is the head even Christ Paraphrase 15. But that preserving unity of faith and charity we may improve as members in unity with the head and grow in all Christian knowledge whatsoever 16. note e From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Paraphrase 16. Christ being that head from whose influence as from the influence of the principal member the body of any living creature is ordinarily compacted and by the supplies that the veines and arteries binding fast the joints afford to every part proportionably to the power or efficacy of the one and the wants of the other doth daily increase and grow till it come to perfect maturity and all this through the mutual amity that is preserved in the body so the whole body of the Church being held together in frequent assemblies ver 12. by every man's doing his best in the capacity he is in towards the service of the Church or by means of the rich men's contributing to the maintenance of the poor accordingly as one wants and the other is able to supply grows into a complete spiritual body fit for the service of Christ and all this by the means of mutual love and charity 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind Paraphrase 17. This command therefore I give you with all earnestnesse in the name of Christ whose Apostle I am that being converted from heathenisme to Christianity ye doe not any longer live after the manner of the heathens in the vilenesse of those practices used in their idol-worships see note on Rom. 8. h. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Paraphrase 18. That long course of sin having blinded their understandings so that they see not that which by the light of nature they are enabled to see and by that grosse ignorance and obduration of heart run into all impiety are farre removed from that life which God and nature requires of them 19. Who being note f past feeling have given themselves over unto lasciviousness to work all note g uncleannesse with greedinesse Paraphrase 19. And in a kind of senslesnesse and benummednesse yield themselves up to all softnesse and impurity to the committing of all inordinate unnatural sins of the flesh 20. But ye have not so learned Christ Paraphrase 20. The contrary to all which ye have been taught by the Christian religion and therefore ought not to permit your selves to be seduced by false teachers the Gnosticks under pretense of Christian liberty to such unchristian licentiousnesse 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus Paraphrase 21. This certainly is your duty and so you will believe if you have known see note on ch 1. f. and been throughly instructed in the truth of Christian doctrine 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Paraphrase 22. To wit that you should change your former course of life and put off all your idolatrous uncleannesses that before you lived in defiled and corrupted by unnatural lusts see 2 Pet. 1. b. which now your false teachers the Gnosticks desire to bring in again 23. And be renewed in the spirit of your mind 24. And that you put on that new man which after God is created in righteousnesse and true holinesse Paraphrase 23 24. And being inwardly and cordially changed to new desires and pursuits conform all your actions also to this new rule of Christian purity and sincere unfeigned holinesse 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another Paraphrase 25. To this purpose these so many sinnes will be fit to be avoided at this time First that of lying which is a sin destructive to society and for the restraining of this ye must consider that not only all Christians but all men are members of the same body viz. of mankind and sure one member never speaks false or deceives another member nor consequently must we lie to any man in the world though he be not a
midst of a crooked and perverse nation among whom ye shine as lights in the world Paraphrase 15. That ye may be unreprovable before men and God 16. Holding forth the word of life that I may rejoice in the day of Christ that I have not run in vain neither laboured in vain Paraphrase 16. Persevering in the acknowledgment and practice of the Christian doctrine which will be matter of great comfort to me and rejoicing in the great day of retributions that my Apostleship hath been so successfull among you 17. Yea and if I be note e offered upon the sacrifice and service of your faith I joy and rejoice with you all Paraphrase 17. And if as in the Law the wine was poured out on the sacrifice so it fall out that my blood like wine be poured out for the offering you up a sacrifice to God that is in bringing you in to the faith this will be matter of infinite joy unto me 18. For the same cause also doe ye joy and rejoice with me 19. But I trust in the Lord Jesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state 20. For I have no note f man like minded who will †naturally care for your state Paraphrase 20. For I have no man that I can fully trust to tend your businesse intirely unlesse it be Timothy 21. For all seek their own not the things which are Jesus Christs Paraphrase 21. For divers of those which were assistant to me in preaching the Gospel have left me and betaken themselves to their several affairs see note on 1 Tim. 3. a. 22. But ye known the proof of him that as a son with the father he hath served me in the Gospel Paraphrase 22. But for Timothy you know what experience I have had of him how in the preaching the Gospel he assisted me taking all the pains of a servant and paying me all the obedience and willingnesse and love of a son to a father 23. Him therefore I hope to send presently so soon as I shall see how it will go with me Paraphrase 23. Him therefore I mean to dispatch to you as soon as I discern what is now likely to befall me how I shall presently be disposed of here 24. But I trust in the Lord that I also my self shall come shortly Paraphrase 24. And through God's mercy I verily hope and perswade my self that I shall soon be set at liberty and so come to you personally within a while 25. Yet I supposed it necessary to send to you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and he that ministred to my wants Paraphrase 25. In the mean time I thought it necessary to return to you Epaphroditus one that hath been my partner of labor and danger also and is your Bishop set over your Church see note on Rom. 16. b. and he which by you hath been enabled to relieve me in my necessities 26. For he longed after you all and was full of heavinesse because that ye had heard that he had been sick Paraphrase 26. For he had an earnest desire to return to you and was exceedingly disquieted to think what sorrow the report of his sicknesse brought to you 27. For indeed he was sick nigh unto death but God had mercy on him and not on him onely but on me also lest I should have sorrow upon sorrow Paraphrase 27. not permitting me to be overburthened with the addition of one grief unto another his death to my imprisonment 28. I sent him therefore the more carefully that when ye see him again ye may rejoice and that I may be the lesse sorrowfull Paraphrase 28. In which respect I was the more carefull to send him that ye may see how well he is recovered and be cheared up concerning him and that the knowledge of that may remove a sorrow from me who have had an accession to my sorrow from his danger by thinking what sadnesse the newes of it would cost you 29. Receive him therefore in the Lord with all gladnesse and hold such in reputation 30. Because for the work of Christ he was â—igh unto death note g not regarding his life to supply your lack of service toward me Paraphrase 30. For it was in the cause of Christ in the preaching of the Gospel that he was in danger of death seating no value on his life that he might bring me relief and so doe that which you by reason of your absence and farre distance were not able to doe See note on Mar. 12. b. Annotations on the Epistle to the Philippians Chap. II. V. 6. Forme of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely an external and accidental form as Mar. 16. 12. nor at all an image or picture as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to doe Rom. 2. 20. 2 Tim. 3. 5. and is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a personation or image but it is taken also in good authors for an internal essential form or being Thus in Aeschylus speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one form that is thing under divers names The words of Phavorinus are most observable for the explication of this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies that which hath a being of it self and needs not the assistance of another to its being and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it properly signifies â—ssence then cites these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known in the essence of God being God and by the raies and beams of his Divinity shining even in his first conception and birth discerned and known to be so This here appears to be the notion of the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant that followes ver 7. for that was not onely an external but also a real form he was really a servant of Gods in his humane nature undertaking an office design'd him by God and most strictly obeying him in all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 7. he was a little lower or for a little while the time that he spent here on earth lower than the Angels who we know are the servants of God and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 8. which frequently signifie likeness and external habit and forms doe here signifie that outward appearance which doth not exclude but include the inward being and reality for it is certain and by all acknowledged that he was really a man not onely in likeness appearance so Thus doth Theophylact interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forme of God signifies his essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the form of a servant is the nature of a servant This being thus evident
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ministry in the Lord where it is certain that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his disciples was yet as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that ministred unto them washing their feet c. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 adherenâ—s 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 〈◊〉 〈◊〉 〈◊〉
famous and for which Gods judgments remarkably fell upon them and must in like manner be expected to fall on Christians that are guilty of them To these S. Chrysostome applies the phrase Tom. 11. p. 24. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that exceeds the laws set by God desires strange and not regular things I shall here adde how the Bishops of our Church in the daies of Henry 8. thought fit to interpret or paraphrase this place in the book named A necessary Doctrine and erudition for any Christen man in the discourse of Matrimony where falling on mention of this text of Scripture they thus express this part of it that no man should craftily compass and circumvent his brother to obtain his fleshly lusts where it is evident what they understood by the whole phrase particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obtain his fleshly lusts agreeably to what we have here noted V. 9. Taught of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly God the Father as appears v 37 39 44 65. and so the taught of God are the followers disciples of him who as being first such having that honest heart which hath alwaies been taught them by God and by his preventing grace wrought in them and accepted by him doe when Christ is revealed to them constantly receive and entertain him But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seems rather to signifie Christ speaking of that which was not in them till they were Christians viz. brotherly love at least was taught them and required of them most eminently by Christianity Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotles works nec Philosophos se ostentent sed satagant fieri Theodidacti Let them not boast that they are Philosophers but let them be content that they are or endeavour to be Gods scholars that is Christians instructed by the tractates of holy Fathers as there it follows And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loving of one another may either be a notation of the End or onely of the Effect and it is uncertain which The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear either If it be the End then the sense is that to this especially is their Christianity designed that they love one another their being Christians obliges them expressly to that and makes his exhortation to it unnecessary Thus S. Chrysostome applies the words of the Prophet they shall be all taught of God to the perspicuity and plainness of the Evangelica◠precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles as common Doctors of the world proposed to all things perspicuous and manifest of themselves that every one might by bare reading learn them and to this the Prophet agrees saying They shall be all taught of God and shall not say every one to his neighbour c. If it be the Effect then the meaning is that by there having been thus formed by the Christian faith they doe already see ver 18. perform this and therefore need no exhorting to it V. 13. Are asleep That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep signifies to die to depart out of this world according to the Scripture-style there is no question Onely two things are here to be observed first that the word which is in the ordinary reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense those that have fallen asleep is in the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that sleep in the present to note simply those that die not onely those that are already dead but that die daily remembring withall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep is the word which is proper to express the death of the righteous whose death is but a repose of their bodies in their graves or dormitories and a rest of their souls in Gods hands secondly that the men here peculiarly spoken of are those that die in the cause or for the faith of Christ That sure is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sleep through Jesus that is by occasion of him or for Christianity sake And so signifies those that have been persecuted and died either by the hands of the persecutors or before the time comes of Christs destroying the persecutors and releasing the persecuted by that means And the considering of this will give us the occasion of this discourse and of that concerning the times and seasons following it ch 5. 1. That the Christians at Thessalonica were sorely persecuted by the unbelieving Jewes and haled and dragg'd to the Roman Officers as disturbers of the civil peace hath been evidenced Note on ch 2. h. Against these persecutions the Apostle designed to confirm and comfort them by this Epistle And the direct way of doing it was to put them in mind of what he had told them when he was with them that Gods judgments should shortly seize upon the unbelieving Jews their persecutors chap. 2. 16. and bring them relief by that means Of this he speaks as of a thing known to them ch 5. 1. But yet one objection there was either express'd by them or foreseen and here answered by him viz. that this deliverance being not yet come some of the faithfull either were daily put to death by the Roman Officers upon the Jewes instigation for the accusations brought against them were capital Act. 17. 6 7. and so were not thus rescued or else did daily die before this promised deliverance came And to this the Apostle gives answer here that they should not be discouraged or grieve for those which thus died especially in the cause of Christ because their souls being by death brought to their harbour and their crown the sooner their bodies which alone were supposed to be the sufferers were no way losers by it being sure to be raised by Christ whose resurrection converted his death into advantage to him and that so speedily at the sound of the dooms-day trumpet that they which should then be found alive which have never died should have no advantage of them but on the other side they that were dead for the faith of Christ should first be raised before they that were remaining alive should be caught up with Christ And this was full matter of comfort to them and answer to the objection After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jewes and deliverance of the faithfull by that means ch 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place CHAP. V. 1. BUT of the note a times and the seasons brethren ye have no need that I write unto you Paraphrase 1. But concerning that notable time or season of Christ's coming in judgment
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
the other as he doth in the former part of this Epistle by this assurance that Gods judgments would suddainly surprize these enemies of his and nothing but constancy and purity be likely to preserve any from that heavy destruction V. 10. Live together with him To live together with Christ though it comprehend under it yet must not necessarily be confined to the future immortal life but may belong first and literally to preservation and deliverance here so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred to be saved doth v. 3. 8 9. and oft elsewhere denote deliverance out of calamities and destructions here which is also attended constantly and when the temporal is not had supplied with eternal life Thus doth the matter here in hand incline to interpret it being the description of that coming of Christ for the destroying of the enemies of Christianity which is designed as a means of preserving the constant Christians and giving them quiet halcyonian days after the storms wherein they had been tossed And so to live is to live prosperously and cheerfully in the profession of Christianity here together with an assurance of living and reigning with him eternally And according to this must the phrase whether we sleep or wake be interpreted not so as sleeping signifies death and waking being not yet dead but alive though that sense will have truth in it also applyable to the notion of life for eternal life but as may best agree with the contexture of this Chapter Here this calamity approaching the Jewes and Gnosticks is said to come as a thief in the night v. 2. Upon which he tels the pious Christians that they are in no danger of receiving hurt from this v. 4. they are not in darknesse that this day or judgment should thus surprize them and so again v. 5. on which he builds his exhortation v. 6. wherefore let us not sleep but watch and be sober in the figurative notion of sleep for sin and watching for carefulnesse and constancy and v. 7. the ground of that figurative notion of sleep is set down because as sleep is a night-work so drunkennesse is a night-work and so every sin and therefore that visitation that comes as a thief in the night is likely to surprize them and none else And on the contrary the sober pure constant Christian he is sure to escape which he farther proves v. 9. by Christs dying to that end to bring us to that purity and consequently being risen again and coming to dee vital acts such is executing vengeance on enemies he will be sure to preserve those which are thus qualified and that whether they wake or sleep That cannot now be in that figurative sense formerly used for piety and sin for they that thus sleep shall not thus live but as by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noted on Mat. 8. â— it is ordinary in the vulgar ordinary sense of waking and sleeping the one noting solitude the other security and so the sense will be most currant that without their special care and solicitude referring all to God and so laying them down to sleep and taking their rest they shall be secured by Christ and live when others that were more solicitous for their safety the Gnosticks were destroyed with the Jewes V. 12. Are over you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are set or rule over you are sure the Bishops of several Churches called in the first times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prefects and Presidents in the Latine Church As for that objection which may arise here from the plural number which argues that they were more then one the account is to be the same that was given for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more Bishops then one Phil. 1. 1. because first as Philippi was a Metropolis of Macedonia and contained many Churches and consequently Bishops under it so was Thessalonica here also and all the Churches that were under it were written to also in this Epistle inscribed to the Metropolitan Church Secondly it hath been before observed Note on Phil. 1. a. that Thessalonica and Philippi being both Churches of Macedonia these Epistles were written to both and indeed to all the Christian Churches of Macedonia as the Epistle to the Corinthians belonged also to the Saints or Christians of all Achaia And there being many Bishops constituted in that whole countrey they are all here contained under these phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that labour among you that is labour in the word and dâ—ctrine 1 Tim. 5. 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are set over you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that exhort you it being the Bishops office to doe all these V. 14. Unruly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregular is a military word and signifies disbanded Souldiers that have left their employment or service or obedience to their commanders and so may here be set to expresse those that live not in obedience to the Apostles rules or to the commands of their superiors the Bishops in their Churches who are here first admonished according to Christs directions Mat. 18. 15. and so again a second time 2. Thess 3. 12. and if they reform not are then to be censured and excommunicate 2 Thess 3. 6. But the Context in that place seems to refer to one particular kind of irregularity contrary to the expresse orders of the Apostle there v. 10. viz. living idlely giving over the workes and duties of their callings v. 11. which beside the disobedience to his orders was literally also a forsaking their colours â—leaving that rank wherein they were placed by God and so there v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set opposite to labouring v. 8. V. 22. Appearance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred appearance is known to signifie as the Latine species among authors kind or sort Thus they that interpret it otherwise acknowledge the Syriack to render it And so the meaning of the place will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all sort or the whole kind of evil from all that is truly so be it never so small according to that of Ribbi in Pirche avoth c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be as carefull in the keeping a light as an heavy commandment Thus the place seems to be understood by Saint Basil who opposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every kind of evill to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will upon trial bear the touch on the beginning of the Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good merchant will keep that which is good unadulterate metal but will abstain from all king of evil or adulterate not from that which appears ill if it be not for to what purpose then is his skill or touchstone but from that which is ill whatever it appear So Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fly from all simply not from this or that from every lying prophet and from every sinne So
his character of these 4. things first denying Christ to be come in the flesh secondly not confessing the testimony of the crosse thirdly converting the oracles of God to their own lusts fourthly denying the resurrection and judgment to come To which he sets opposite the Christians patient suffering for Christ pag. 21. and loving him that died for them V. 10. If any would not work This was a proverbial speech among the Jewes in Beresith Rabba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Obel Moed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever doth not labour doth not eat Of this see beside Drusius dec 2. adag 3. Buxtorfe Lex Talmud in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the like proverbs used by Christ see Note on Mat. 10. h. THE FIRST EPISTLE OF PAVL THE APOSTLE note a TO TIMOTHY THat Timothy first converted by Paul and therefore here called his own son in the faith ver 1 2. and that some time before his coming to Paul at Lystra Act. 16. as appears by the testimonial which he then had of the brethren v. 2. and then after employed by him for the planting of the Gospel Act. 16. 3 c. was at length placed Bishop of Ephesus the prime Metropolis of Asia appears sufficiently in the records and writings of the ancient Church So the anonymous Author of his life in Photius Num. 254. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle so were others called beside the primary Timothy is ordained and installed Bishop of the Metropolis of the Ephesians by S. Paul So the Fathers of the Council of Chalcedon Act. 11. who from Timothy to their time reckon 27 Bishops of Ephesus So Eusebius l. 3. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timothy is storied to have been the first Bishop of the province of Ephesus And the same might be testified by innumerable more S. Chrysostome may be taken for all Hom. 15. in 1 Tim. 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is manifest that Timothy was intrusted with a Church or rather with a whole nation that of Asia Now for the time when he was placed in this Bishoprick as that will be usefull to direct us when this Epistle was written so will that it self be concluded from this first Epistle ch 1. 3. where S. Paul's exhorting him to abide at Ephesus that he might admonish some not to teach other doctrine c. is an intimation of his leaving him Bishop resident there and that saith he he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going or when he went into Macedonia that is in that part of S. Pauls travail set down Act. 20. There v. 1. S. Paul went out from Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go into Macedonia at which time in all probability and by Analogie with the words 1 Tim. 1. 3. he left Timothy Bishop there 'T is true that when S. Paul is in Macedonia Timothy is with him there 2 Cor. 1. 1. and after he had wintered in Epirus Tit. 3. 12. and spent three months in Greece Act. 20. 2 3. and returned back into Macedonia then Timothy is with him Act. 20. 4. and goes straight to Troas v. 5. All which might well be after the leaving him at Ephesus either on occasion of the businesse of that Church about which he might go to consult S. Paul being so neer or in obedience to some summons of S. Paul such as after we see he had to a longer journey even to come to Rome to him 2 Tim. 4. 9. After this coming to Troas Act. 20. 6. although I suppose he was with him among the rest of the Bishops of Asia at Miletus v. 17. yet there is no farther mention of Timothy in the book of the Acts. Supposing then that this of Act. 20. 1. was the point of time to which S. Paul referres when he speaks of his being left to reside at Ephesus and supposing again that he could not write to him at any part of the time when he was with him and yet the whole contexture of the Epistle rendring it probable that it was written by way of directions soon after his leaving him there and that whilst it was yet uncertain to S. Paul whether he should come to Ephesus again c. 3. 14 15. which also may be the reason that there are no salutations in the close because of his coming newly from thence and his thoughts to be there again speedily it will be from these premises reasonable to conclude that either it was written on the way as he went from Ephesus toward Macedonia Act. 20. 1. at Troas perhaps where he stayed a while see Note a. on Title of 2 Cor. or at his very first coming to Macedonia or in Epirus or in Greece but the former of them as nearest to his coming from Ephesus is the most probable That it was before his coming to Miletus Act. 20. 17. may thus appear 1 Tim. 3. 14. He tells Timothy that he hopes shortly to come to him to Ephesus that chief Metropolis of Asia but at his being at Miletus he tells them that he knows that they shall see his face no more Act. 20. 25 38. and therefore that his being at Miletus must needs be after the writing this Epistle his meeting them at Miletus being to supply the place of his coming to Ephesus which had formerly been designed by him but now put off through hast to get to Jerusalem by Pentecost Act. 20. 16. As for the subscription of the Epistle that it was from Laodicea in Phrygia Pacatiana 't is Cujacius's observation that that could not be ancient there being no distinction between Pacatiana and Salutaris till the time of Constantine and it is farther evident by Col. 2. 1. that Paul had not at the writing of that Epistle to the Colossians been at all at Laodicea and yet that that was long after the writing of this Epistle that being set by Chronologers An. Chr. 59. Soon after this as S. Paul tells the Ephesians and Asiaticks Act. 20. 29. that after his departure grievons wolves should enter in among them so he here saith he left Timothy at Ephesus to fortifie the Church against them and who those wolves are appears by their Fables and Genealogies here ch 1. 4. which are the known character of the Gnosticks then and the Valentinians afterward and so is the swerving from charity good conscience and faith unfeigned c. ver 5 6. Besides this suppressing of hereticks another special use there was of leaving Timothy at Ephesus that as Metropolitan of Asia he might ordain Bishops and Deacons in all the other cities where they were wanting as is said of Titus in Crete And accordingly this Epistle brings him particular directions to that purpose ch 3. Which is a proof that this Epistle was written to him soon after his fixing there to furnish him for the discharge of this office Mean while this is evident that the Gnosticks were now scattered in Asia and so charactered by him ch 4. and ch 6.
and there distinctly specified more than in any other place of the New Testament under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. 20. science falsly so named that is the men that assumed falsly to themselves the name of Gnosticks or knowing men And against some doctrines and practices of theirs he here arms him CHAP. I. 1. PAUL an Apostle of Jesus Christ by the commandment of God our Saviour and Lord Jesus Christ which is our hope Paraphrase 1. I' Paul that Act. 13. 7. was sent out and constitured an Apostle of Jesus Christ according to the designation of him who being God incarnate is both our Saviour and Lord to rescue us from the power of sin and to rule and reign in our hearts even he on whom all our trust and expectation and hope of good is founded and built 2. Unto Timothy my own son in the faith Grace mercy and peace from God our father and Jesus Christ our Lord. Paraphrase 2. To my dearly beloved Timothy whom I first converted and so begat to Christianity I send my heartiest wish of all good from God our carefull and loving father and Christ Jesus to whom he hath committed all power in his Church unto the worlds end 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other doctrine Paraphrase 3. This Epistle I now send thee for thy directions in pursuance of that Commission which I gave thee when I constituted and appointed thee to reside as Bishop at Ephesus at the time when I went thence to go to Macedonia Act. 20. 1. that presiding and governing the Church there thou mightest suppresse the seeds of the Gnostick heresie sowed there and keep men within the form of sound doctrine that which in all Churches was delivered by us 4. Neither give heed to fables and endlesse note a genealogies which minister questions rather than edifying which is in faith so doe Paraphrase 4. And warn thy flock not to heed those fabulous pedegrees of the gods which under the name of Aeones the Gnosticks see note on Col. 2. a. talk so much of and so bring in many perplext disputes rather than instruct men in the way of salvation under the Gospel or of Christian doctrine in matters belonging to God 4. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned Paraphrase 5. The substance and perfection or else the designe and aime of Christian duty being charity whose genealogie is this faith unfeigned begets a good conscience that is abstaining from all sin that purity of heart that love of all men 6. From which some having swerved have turned aside unto vain jangling Paraphrase 6. Which some aiming not at have gone out of the way to a divinity made up of empty words for so was the Gnosticks see v. 4. 7. Desiring to be teachers of the Law understanding neither what they say nor whereof they affirm Paraphrase 7. Joyning Judaisme to Christianty undertaking to expound the Law and to find those mysteries in it which are the foundations of their impure doctrines but observe no part of the Law nor at all apply it to the ruling of their lives 8. But we know that the Law is good if a man use it lawfully Paraphrase 8. Which is consequently a grievous abuse of the Law whose whole goodness consists in this that a man order his actions so by it as to abstain from the sins that it forbids and doe the good which it requires 9. Knowing this that the Law is not made for a righteous man but for the lawlesse and disobedient for the ungodly and for sinners for unholy and profane for murtherers of fathers and murtherers of mothers for manslayers Paraphrase 9. It being certain that as good men will perform their duty without any law so the Law of Moses as all other lawes was given to the sons of those excellent Patriarchs because it was foreseen they would not alwaies continue so good and so was on this very designe to keep in order such men as these to restrain such impure Gnosticks as these from the sins they are guilty of and not to stand them in any stead except they live according to it Accordingly you know that Moses's Law is very severe against the rebellious and contumacious against blasphemers and seditious such as Corah Num. 16. 8. called Sinners there and to such are the Gnosticks compared Jude 11. to the impure and such as contemn all that is holy such as Esau to whom the Gnosticks are compared Heb. 12. 16. against parricides and murtherers 10. For whoremongers for them that defile themselves with mankind for men-stealers for lyers for perjured persons and if there be any other thing which is contrary to sound doctrine Paraphrase 10. Against fornicators and those of the foulest sort of those Lev. 18. 22. against those that steal and sell servants Exod. 21. 16. Deut. 24. 7. against false and perjurious persons and generally all those sins and sinners that now the Gospel of Christ makes to be such and these hereticks are noted for 11. According to the note b glorious Gospel of the blessed God which was committed to my trust Paraphrase 11. According to the Gospel of Christ or of God when he dwelt among us appeared here on the earth for the preaching of which I have been constituted an Apostle 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithfull putting me into the ministery Paraphrase 12. And I account it a great mercy of Christ both that he hath given me abilities and that he hath vouchsafed to make use of me for so great a work thinking me a fit person to be so intrusted and setting me apart to doe him service in the Church 13. Who was before a blasphemer and a persecutor and injurious but I obtained mercy because I did it ignorantly in unbelief Paraphrase 13. Having been so hugely unfit and unworthy of such an honour by my former behaviour whilst I was a Jew blaspheming the name of Christ persecuting the Christians and using them most despitefully Notwithstanding all which God was mercifull to me looked on it but as an act of blind zeal in me and therefore laid it not so to my charge as to deliver me up to my self but recalled me mightily in the midst of my carreer 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus Paraphrase 14. Since which time he hath most plentifully poured out on me the gifts of the Holy Ghost and proportionably to them a lively faith toward Jesus Christ and an earnest zeal for his Gospel which hath been wrought in me by his grace 15. This is a faithful saying and worthy of all note e acceptaion that Christ Jesus came into
the world to save sinners of whom I am chief Paraphrase 15. O 't is a truth of an huge price and fit to be the onely tradition or Cabala among us Christians in stead of all the Jewish secrets and mysteries that are talked of by these hereticks that Christ Jesus came a Saviour into the world on purpose to rescue out of their evil courses and to obtain pardon and salvation upon their reformation for the greatest sinners in the world of which number I have reason to look on my self as the principal of all others 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting Paraphrase 16. But being such God hath dealt most mercifully with me called me from heaven whilst I was peâ—secuting him that I might be a prime object of his patience and longanimity and in order of time the first that was so miraculously called that so the wickedest of the Gentiles may in me have an example of hope of mercy if they shall come in unto Christ 17. Now unto the King note d eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen Paraphrase 17. Now to the great ruler and wise disposer of all ages of the world Governour and commander of Angels the one true God whose attributes are to be incorruptible invisible and wise beyond all imagination so as none partakes with him and from whom all the wisdome of all others doth proceed 18. This charge I commit unto thee son Timothy according to the note e prophecies which went before on thee that thou by them mightst note f warre a good warfare Paraphrase 18. Now to thee O Timothy thou who wert first converted by me I give this commission as a trust I commit to thee agreeable to the revelations which were made of thee that though young thou shouldst be ordained a Bishop in the Church ch 4. 14. though we find no mention of this in the Acts as we doe of Saul and Barnabas Act. 13. 2. that according to that appointment of God thou shouldst carefully discharge that Episcopal office committed to thee 19. Holding faith and a good conscience which some having put away concerning faith have made shipwrack Paraphrase 19. Holding fast and continuing constant in the true faith and discharge of a good conscience not as some which falling into impure lives have afterward fallen into foule errors in point of faith 20. Of whom is Hymenaeus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme Paraphrase 20. Such are in the Church of Ephesus Hymenaeus 2 Tim. 2. 17. and Alexander 2 Tim. 4. 14. whom by the Censures of the Church I delivered into Satans power to chasten and afflict them that they may reform and recover from the very ill course in which they are both for faith and manners Annotations on Chap. I. V. 4. Genealogies Most of the divinity of the Gnosticks made up out of the Greek poets Antiphanes Hesiod Philistion c. consisted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjunctions then from them Genealogies how one thing joyns with another and begets a third out of Night and Silence come forth Chaos c. and applies all the Theologie and Genealogies of the Gods in Orpheus c. to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they called the Angels see Note d. In reference and opposition to which it is that the Apostle here v. 5. sets down a true Christian genealogie of that excellent grace of Charity so much wanting in those hereticks accordingly as it is produced in a Christian and that saith he is the special genealogie with the study of which we Christian especially they that call themselves Gnosticks need to trouble our selves See Tit. 3. 9. V. 11. Glorious Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to referre to the schechina among the Jewes which we have often spoke of noting the presence or appearance of God of Christ on the earth among us See Note on Mat. 3. k. and 16. n. V. 15. Acceptation What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be learn'd from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes especially in the Chaldee idiome where it signifies to receive any thing for undoubted and with an honourable respect the same that they expresse also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear that is obey and believe with the exhibition of honour see Paulus Fagius on the Chaldee Paraphrase Gen. 25. 15. Thus when 2 Kin. 14. 11. the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard the Chaldee Paraphrase reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received by which appears what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive a prophet Mat. 10. 41. which in like manner Luke expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to neglect Luk. 10. 16. to wit to believe and honour him So 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receives not the things of the spirit that is neither believes nor values them but as it followes they are foolishnesse unto him So Ioh. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe in the end of the verse and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. where the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places Hence are the Cabalae of the Jewes their receivings that is traditions as to give Eph. 4. 8. is all one with to receive Psal 68. 18. and as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receipt and gift are all one which they esteem so undoubted and honourable For as the office of the Doctor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliever so of the Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive as in the beginning of Pirche Aboth Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received the Law from Mount Sina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and delivered it to Ioshuah And as from the former of these words is the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabala their doctrine received and had in so much reverence so from the second is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their doctrine delivered by hand from their antecessors and without writing transmitted to posterity the first expressed in the New Testament often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this is the full sense of this place If there be any undoubted dogma worthy of belief any true Cabala this certainly is it that Christ came into the world to save sinners V. 17. Eternal The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here of which God is said to be the King may possibly signifie the several ages of the world and no
more that being the ordinary notaion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age But it is also known what notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was among the hereticks of those first times set down at large by Irenaeus in his discovery of the Valentinians where there is a great deal of phantastical unitelligible stuffe about the Aeones And therefore considering that the Gnosticks heresie was now abroad in the Church of Ephesus named distinctly in the close of this Epistle c. 6. 20. and referr'd to in a great part of this Chapter v. 3 4 6 7 9 10. and because the Valentinians were but the progeny of these saith Irenaeus and took their doctrines from them and because it hath been already shewn Note on Col. 2. a. and h. that these were the titles of and Angels who were in Ezechiel called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creatures and from thence these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formed by them it is therefore not improbable that the Apostle might referre to this Theologie of theirs here as he had done before v. 4. by their genealogies And then this will be the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King or Ruler or supreme Commander as of the whole world so particularly of the Angels his constant subjects and servants and executioners of his will those to which under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gnosticks attribute so much To the same purpose is added the incorruptible invisible onely wise God in opposition to Simon Magus whom they taught to be the supreme God being but a corruptible visible man that by his sorcery got the reputation of wisdom among them And the giving glory and praise to him is an antient form of Confession of faith which was wont to be done by way of Doxologie and so is here set as a short Creed against the Gnosticks so as the Doxologie in that form which is now continued in the Church was framed against other hereticks V. 13. Prophecies That the Apostles received frequent revelations and never more distinctly and frequently than to this matter of designing Bishops and Governou s of the Church may appear by many places Thus concerning Paul and Barnabas the text is distinct Act. 13. 2. The holy Spirit said Separate to me Paul and Bâ—nabas for the work to which I have called them and so here of Timothy and c. 4. 14. for that by prophecy here is meant such revelation may appear by comparing 1 Cor. 14. 25. with v. 30. for there what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophesie in the former place and v. 31. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive a revelation in the latter To this sense Saint Chrysostome and Theophylact are clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dignity of being a Doctor and a Priest being a great one wants God's suffrage that a worthy person may receive it thereupon the Priests were made antiently by prophecie that is by the Holy Ghost Thus Timothy was chosen to the Priesthood that is his Episcopacy And so generally 't is said of the Bishops of Asia that the Holy Ghost had set them over the flock Act. 20 28. Thus saith Clemens Romanus of the Apostles that at their first preaching in every region and city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They constituted their first fruits making trial and judgment of them by the spirit into Bishops Deacons and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having received perfect foreknowledge that is revelation or prophecy they constituted the forementioned Bishops and Deacons and not onely so for the present but for the next course or succession for so saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward they gave order that if those whom they had constituted should dye other men that were approved by the spirit also should undertake their Ministery or employment So saith Clemens Alexandrinus of Saint â—â—hn that in Asia he constituted Bishops sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made up whole Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes ordained some certain persons such as were signified to him by the Spirit See Act. 8. Note f. That this should thus be done in the Apostles time besides the will of God there is this reason also discernible because in the first preaching of the Faith to any City or Region performed by the Apostles in their journeyes as it was necessary that the Apostle before he went away from them should leave a Governour among them so it was not possible in so short a stay as ordinarily was made after the conversion of some in a city to discern by any humane meanes who of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new converts would be fit for that imployment and so this rendred it very necessary that the Apostles either by the discerning spirit which they had extraordinarily bestowed on them or by particular Revelation should thus make designation of the persons But after when Churches were setled and men had continued in the Faith so long as to give testimony of their sincerity and abilities to qualifie them for that office there was not that need of Revelation in this matter humane meanes being in some measure sufficient to direct in it And accordingly by the qualifications which Saint Paul names to Timothy and Titus in their ordaining Bishops in every Church it is evident that they made Bishops upon observation and experience of mens behaviour and abilities and upon the testimonials of the brethren and therefore were forbid to make a novice Bishop that is one lately converted 1 Tim. 3. 6. because of him they could not have this experience or these testimonies and were not afforded divine Revelation in it or any thing proportionable to that Ib. Warre a good warfare What is the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be fetch'd out of Num. 4. 3. where the Levites are said to goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the army or host which is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to officiate and so Num. 1. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall minister and encamp so generally under the Law the ministery of the priests is compared to a warfare the Temple to a camp the inferior officers to watchmen and the like so Exod. 38. 8. when the women brought their gifts after child-birth to the Tabernacle they are expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the warriers that warred in the dore of the tabernacle And therefore it is that 2 Sam. 6. 2. where there is speech of the bringing back of the Arke it is called the Arke of the Lord whose name is the Lord of hosts who dwelleth between the Cherubims that is the Lord of the Arke or Tabernacle the Temple being not then built dwelling in it between the Cherubims and that perhaps is the reason why in Zacharies prophecie which concerns the rebuilding of the Temple he is so oft intitled the Lord of hosts as the title most agreeable to stirre them up to that work so
there are two exceptions also 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that c. 5. doth no way appear to signifie any more then bringing forth the children for that other part of breeding or bringing up may well be contained under ruling the houshold which there follows of which the children are a part and then there is no example that the word should signifie in that larger sense and consequently noreason that it should be so interpreted here 2 dly there is as little reason to apply the following words to the children if they that is if the children shall continue c. for beside that there is no other mention of the children precedent save what is in that Compound word and again if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children be understood then that plural Neurer must have a Verb singular to joyn with it according to rules of Grammar and use of these Books and so it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides these I say there will be little reason that the childrens continuing in the faith should be the condition of the salvation of the mother when she is before presumed to have done her part in the breeding of them The difficulties thus discernible against either of these interpretations make it not unreasonable to pitch upon a third interpretation so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie the womans bearing of the promised seed which was the means foretold for the bruising the serpents head andso for the rescuing the woman from that eternal punishment which was justly deserved by her sin This is no now interpretation but so ancient as to be mentioned by Theophylact though not accepted by him and this perfectly agrees with every circumstance in the Context For thus it will connect with what went before the woman that is Eve v. 12. being deceived was in the transgression that is was first guilty of eating the forbidden fruit but rescued from the punishment by the promised seed that is by her child-bearing by the Messias which was to be born of a woman and so to redeem that nature which he assumed but this not absolutely but on condition of faith and charity and holiness and sobriety and continuing in all these and this advantage belonging not only to the first woman Eve but to all her posterity in respect of whom it is that the number is changed from the Singular to the Plural She as the representative of all women had the promise made to her Gen. 3. 15. but the condition must be performed by all others as well as her or else the benefit will not redound to them And this is the most literal importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also being saved by this as by a means of all womens and mens redemption and salvation Ib. If they continue The changing of the number here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be saved to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they abide hath had an account given of it already Note c. to which it may farther be added that this is but agreeable to the former discourse v. 9 11. In v. 9. it is in the plural that the women adorn themselves but v. 11. in the singular Let the woman learn in silence v. 12. But I suffer not a woman c. where it is certain that the women in one place are all one with the woman in the other places And so it is here also CHAP. III. 1. THis is a true saying if a man desire the office of a Bishop he desireth a note a good work Paraphrase 1. Now to proceed to other directions necessary for thee thou art to consider this great and weighty truth that the Episcopal office whensoever any man is a candidate or iuiter for it is an honourable though never so dangerous and burthensome a function see Jam. 3. 1. and consequently that thou must be very carefull in the choice of the person whom thou as Metropolitan of Ephesus admitrest to this dignity 2. A Bishop then must be blamelesse the note b husband of one wife vigilant sober note c of good behaviour given to hospitality apt to teach Paraphrase 2. And therefore these enquiries thou must make of any whom thou meanest to ordain and receive the testimony of the Church concerning him see note on Act. 6. b. And therein let these qualifications be observed 1. that he be a person not scandalous for any sin since his conversion 2. that he have not put away his wife so as is ordinary both among Jewes and heathens but forbidden by Christ except for fornication and married another 3. that he be sober and intent to his businesse 4. moderate in all his actions as that is opposed to distemper or giddinesse 5. of a grave composed behaviour humanity and modesty together 6. apt to entertain strangers 7. one that is able and ready to communicate to others the knowledge which himself hath 3. Not given to wine no striker not greedy of filthy lucre but patient not a brawler not covetous Paraphrase 3. 8. A temperate person in opposition to excessive drinking 9. one that uses no violence 10. that uses no sordid course for gain 11. of a mild and peaceable disposition see note on 2 Cor. 10. a. 12. neither apt to be angry and quarrel nor 13. inslaved to the love of wealth 4. One that ruleth well his own house having his children in subjection with all gravity Paraphrase 4. 14. That by ruling his own family well and keeping his children in obedience to discipline and in all probity of manners shews that he is fit to be a Governour 5. For if a man know not how to rule his own house how shall he take care of the Church of God Paraphrase 5. For sure he that cannot rule so much a lesse province will be unfit to be made a Governour of the Church of God 6. Not a note d novice lest being lifted up with pride he fall into the condemnation of the devil Paraphrase 6. 15. Not one that is but newly planted or instructed in the faith lest so great a dignity so suddainly bestowed on him may tempt him to pride and vanity and so bring the same ruine upon him that fell upon the devil who was tempted in like manner by that glorious condition wherein he was created and for his pride was cast out of heaven into the torments of hell 2. Pet. 2. 4. 7. Moreover he must have a good report of them which are without lest he fall into reproach and the snare of the devil Paraphrase 7. To these qualifications must be farther added 16. that he be a person of a good reputation under no reproach for his former life among unbelievers for if he be there will be danger that he be contumeliously used by them and this the devill will make use of to insnare others to give them aversions to the doctrine of such a man who is under
so much scandal for his former life see Theophylact. 8. Likewise must the Deacons be grave not double-tongued not given to much wine nor greedy of filthy lucre Paraphrase 8. And as for the choosing of the Bishop al this care must be taken so for the Deacons that must every where be constituted to attend the Bishop they also must be chosen grave sober persons not cunning and deceitfull not given to excesse of drinking wine or strong drink those which use not any fordid course for gain 9. Holding the mysterie of the faith in a pure conscience Paraphrase 9. But such as being orthodox in point of faith live pure and Christian lives according to the doctrine and directions thereof 10. And let these also first be proved and then let them use the office of a Deacon being found blamelesse Paraphrase 10. And before any be thus assumed into holy Orders let them be well known and by testimony approved for sufficiency piety and good behaviour and then being found blamelesse persons of good report among all let them then be assumed into Orders 11. Even so must their wives be grave not slanderes sober faithfull in all things Paraphrase 11. So likewise the women that have any office in the Church see note on Tit. 2. b. must be of a grave behaviour not given to slander and calumniate not given to any excesse trusty in all that is committed to them 12. Let the Deacons be the husbands of one wife ruling their children and their own houses well Paraphrase 12. And as of the Bishops so of the Deacons let them be those that have not put away former wives upon dislikes and married others see note b. but those which either have not married or lived constantly with their first wives and duly brought up their children and governed their families 13. For they that have used the office of a Deacon well purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus Paraphrase 13. For though the office of a Deacon be an inferior degree yet it is a step to the higher and they that behave themselves well in it are fit to be assumed to an higher imployment that of rulers or Bishops that greater dignity in the Church of God see note on Joh. 7. a. 14. These things write I unto thee hoping to come unto thee shortly Paraphrase 14. These brief directions I now give thee for the necessary of thy present employment hoping to come quickly to thee my self and furnish thee with all farther instructions 15. But if I tarry long that thou maist know how thou oughtest to behave thy self in the note e house of God which is the Church of the living God the pillar and ground of the truth Paraphrase 15. But if it shall fall out that I cannot come that then by these thou maist for the main be provided and instructed how to discharge the office committed to thee being an office of stewardship or presecture in Gods family the Church not of Idol false but of the one true God the pillar and basis which holds up the truth sustains and keeps it from sinking 16. And without controversie great is the mystery of note f godlinesse God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory Paraphrase 16. The truth I mean of Gods oeconomy at this time which is most precious and valuable and tends mightily to the begetting of all piety and vertue in our hearts And it consists of these so many degrees 1. That God himself took on him our flesh and here on earth visibly appeared among us in an humane shape and did thereby make known his will unto us and that this might be done more convincingly 2 dly the Spirit descended on him at his baptisme and gave testimony of him Mat. 3. 17. and by leading him into the wildernesse to be tempted by the devill convinced him that he was the son of God Mat. 4. and by the power of God upon him he wrought many great and unheard of miracles and so his Apostles after him which testified the truth of all he said and 3 dly in these and in the discharge of his designed office of revealing Gods will unto men he was beheld and confess'd and adored by Angels themselves good and bad fourthly he was by his Apostles preached and proclaimed not only to the Jewes but Gentiles fifthly he was received and believed on by many of all nations through the world and sixthly he was visibly and with a glorious appearance of Angels taken up into heaven there to reign for ever in the glory of God the Father and to exercise power in his Church and by converting of some and destroying of others to propagate his Gospell over the world Annotations on Chap. III. V. 1. A Good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies honestum opus a work of some vertue and excellence in itself as being that which is the consecrating a mans life at least the greatest part of it to the service of God to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward 1 Pet. 5. 4. where as the great reward in heaven Mat. 5. is an argument that the vertue to which it is assigned is a very eminent vertue very acceptable in the sight of God so is this an evidence that the good work here is look'd on as an eminent state of piety so far from being censurable in him that desires it as he ought to doe in order to the glory of God or the love of our brethren or the just provision for their spiritual wants that it is very commendable in him and the desire of it is an act of Christian piety in the more perfect degree as the designing this without putting the flock to any charge is yet more excellent in Saint Paul 1 Cor. 9. 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world ad seculum again such was Demas who had been a fellow-labourer of S. Paul's Philem. 24. Col. 4. 14. but after forsook him 2 Tim. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having loved this present age or world not that this crime was that love of the world which 1 Iohn 2. 15. is a crime in any Christian but that he betook himself to his own worldly secular affaires again forsaking the attendance on the service of God in his Church as he that marries a wife is said to be solicitous for the things of this world how he may please his wife which love of the world though it be not in it self a fault for then marriage could not be faultless yet if it be the taking one off from Ecclesiastical emploiments which hath devoted himself to them will be a fault in him and that was
of them having an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a several distinctcommission from Christ immediately and subordinate to none but the supreme donour or Plenipotentiary The second title is that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of truth and the basis of that pillar The houses anciently were built on pillars Iudg. 16. 26. where we find the pillars whereupon the house standeth and v. 29. the two middle pillars whereon the house stood and on which it was born up and upon the removing of which the house fell and so when the Psalmist describes the land by this similitude of an house he supposeth it set on pillars and the feeblenesse of those pillars when they want bearing up are an evidence of the weaknesse of the earth The earth is weak and the inhabitants thereof I bear up the pillars of it Psal 75. 4. Now of a pillar it is known that it receives the usefulnesse from the basis on which it stands which being so set that it cannot sinke the pillar being firmly fastened on that and standing upright it is able to bear a vast weight of building laid upon it And so these two though several in themselves yet joyning together and consolidated into one they doe as one not severally support what is laid upon them A like expression we find in the Jewish writers from whence it seems to be imitated as when Maimonides in his first volume lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins his first Hilchot called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of foundations and the pillar of wisdome is to know there is a first being c. which phrase though it differ from this in speaking of a first absolutely first foundation whereas this speaks indefinitely of a foundation yet it agrees with it in this that foundation and pillar are joyned together to signifie not severall but one and the same title It is therefore necessary so to render these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar and ground that they be not distinct titles of the house of God a pillar one and a basis another but by the figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one described by two a pillar upon its basis which firmly sustains that which is built and erected upon it And so is the house of God the Churche both Universall of Christ and under him of all the Apostles and each particular of each single Apostles plantation this pillar erected firmly upon the basis to sustain to uphold the truth of Christ which being by Christ and his Apostles erected as a roof upon a pillar is sustained and upheld by it If the truth of the Gospel had been scatterd abroad by preaching to single men and those men never compacted together into a society under the Government of Bishops or Stewards c. such as Timothy was to whom was delivered by Saint Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 20. a depositum or body of sound doctrine to be kept as a standard in the Church by which all other doctrines were to be measured and judged if I say such a summary of faith had not been deliver'd to all Christians that came in in any place to the Apostles preaching and if there had not been some Steward to keep it then had there wanted an eminent means to sustain and uphold this truth of the Gospel thus preach'd unto men But by the gathering of single converted Christians into assemblies or Churches and designing Governors in those Churches and entrusting this depositum or form of wholsome doctrine to their keeping it comes to passe that the Christian truth is sustain'd and held up and so this house of God is affirmed to be the pillar and basis of truth or that pillar on a basis by which truth is supported According to which it is that Christ is said to have given not only Apostles and Prophets and Evangelists but also Pastors and Teachers that is the Bishops in the Church known indifferently by those two titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the compacting of the Saints into a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the building up of thebody of Christ confirming and continuing them in all truth Eph. 4. 12. that we should be no longer like children carryed about with every mind of doctrine c. v. 14. And so again when Heresies came into the Church in the first Ages 't is every where apparent by Ignatius's Episles that the only way of avoiding of error and danger was to adhere to the Bishop in communion and doctrine and whosoever departed from him and that form of wholsome words kept by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to be corrupted and immers'd in that sink of corruption which was then among the Gnosticks the pests of that age of the Church To which purpose these sayings of that divine Martyr are expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man doe ought of those things which belong to the Church without the Bishop and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth any thing without the privity of the Bishop worships the devill Epist ad Smyrn And this is his meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being within the altar preserving communion with and dependance on the Bishop who sat in that part of the Church which was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar which he that did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falls short of the bread of God Ep. ad Ephes from thence concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us take care not to resist or oppose the Bishop that we may be subject to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every one whom the Master of the house sends to his own stewardship him must we receive as him that sent him we must therefore look to the Bishop as the Lord himself And in the Epistle to the Magnesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought not only to be called Christians but also to be such as some call or acknowledge the Bishop but doe all without him And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to think it reasonable to entertain any private opinions of our own for as he addes they that did so were sure to be seduced in such times being once grown wiser then their teachers So in Ep. ad Philadel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are of God and of Iesus Christ these are with the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one altar as one Bishop that whatever ye doe ye may doe according to God And speaking of seduced Hereticks he mentions their only way of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they repent and return to the unity of God and the councell of the Bishop And so every where in all those Epistles to the same purpose to signifie that that form of doctrine deposited with and kept by the Bishop in the Church is the only sure means to support and preserve the truth Which how little it belongs to those Congregations or Churches which
〈◊〉 〈◊〉 they affirm some meats to be ill see Col. 2. Note i. V 5. Word of God The word of God in this place by which meats are said to be santified that is rescued and freed from all uncleannesse or pollution so that they may lawfully be used enjoyed is certainly that word of truth now revealed in the Gospel which frees the Christian from those observances For this onely can satisfie conscience that it is lawful to doe so and consequently that it may be done with faith or assurance that they doe not sinne And as this secures us in general that no meat is now unlawful to a Christian under the Gospel so to make it in the particular lawful to each one the addition of prayer is the onely requisite meaning by that the prayer of faith coming to God with the assurance it is lawful and acknowledging it to be received of him and praying for his blessing upon it V. 8. Profiteth little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken in a sense wherein little signifies nothing at all but as when it is set in comparison and opposition to some greater matter as here in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things as in that speech of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates is a little to be considered but truth much V 13. Reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reading is the rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions which the Rabbines call the oral word in the holy Scripture so called because none but that was suffered to be read in the Church but this not simply read but expounded also See Note on 1 Cor. i. c. V. 15. Meditate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Agonistical saith Peter Faber and belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the young men are exercised in Ephebâ—eo and from thence 't is applyed to exercises in the Schools Declamations c. So Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to exercise as well as to take care or meditate and so the relation which here it hath to proficiency doth inferre CHAP. V. 1. REbuke not an Elder but intreat him as a father and the younger men as brethren Paraphrase 1. Deal not rigidly with a Bishop of the Church see note on Act. 11. b. have that respect to his office that whenever there is need of thy exhortation thou doe it as to a father of the Church with all humble respect to him And for any inferior officers in the Church let thy rebukes and correptions be fraternal and full of kindnesse and friendlinesse to them 2. The elder women as mother the younger as sisters with all purity Paraphrase 2. Behave thy self toward women the antienter sort or widows of the Church with great respect the younger with modesty and civility abstaining from any behaviour toward them that may savour any thing of wantonnesse or turpitude 3. Honour note a widows that are widows indeed Paraphrase 3. Let those widows which have neither husbands nor children be respected and relieved see note d. by you that is by the Church out of thier stock which is intrusted to your disposing 4. But if any widow have children or nephews let them learn first to shew peity at home and to requite their parents for that is good and acceptable before God Paraphrase 4. But if any widow which is a Christian be not perfectly destitute but have children or grandchildren let them relieve and take care for her as a part of their family v. 16. this being due by way of gratitude see note on c. 3. f. to the parents which have done so much for them and so consequently that which as God approves of so he requires at their hands 5. Now she that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day Paraphrase 5. But the widow that is truly so and is fit to receive relief from the Church is she that is wholly destitute hath none of her children to relieve her no body but God to hope in or rely on and so continues hoping and praying at set constant times continually without any other cares to distract or businesse to employ her 6. But she that liveth in pleasure is dead while she liveth Paraphrase 6. But she that abstaines from marrying not in order to peity but that she may live the more at her own disposal she is not to be counted a widow or vitall member of the Church but a kind of carcasse or piece of noisomnesse in it 7. And these things give in charge that they may be blamelesse Paraphrase 7. Give these rules that none but blamelesse persons may be taken in and those that have need of it 8. But if any note b provide not for his own and especially for those of his own house he hath denied the faith and is worse then an infidel Paraphrase 8. But if any man or woman doe not maintain those that belong to them especially those of their family as their parents clearly are having a right to live in their house and a propriety tobe maintained by them or that they take care for and relieve them supposing they are able to doe it that man or woman doth quite contrary to the commands of Christ and indeed performs not that duty to parents that even infidels think themselves obliged to doe 9. Let not a widow be taken into the number under threescore years old having been the wife of one man Paraphrase 9. Let none be listed as a widow into the number of those that are to be maintained by the Church see note on Tit. 2. a. under the age of sixty nor any that have parted with their husbands and marryed again see note on c. 3. b. 10. Well reported of for good works if she have brought up children if she have lodged strangers if she have washed the Saints feet if she have relieved the afflicted if she have diligently followed every good work Paraphrase 10. And let them be such as have by their acts of duty and charity approved themselves to those among whom they have lived in all things of which their condition hath been capable such are good carefull education of their children hospitality friendlinesse and humility and submission to the meanest offices for the relief of those that stand in need care for all that are in any distresse and in brief seeking occasions for all works of charity and not onely embracing them when they have been offered 11. But the younger widows refuse for when they have begun to note c wax wanton against Christ they will marry Paraphrase 11. But receive not into the Church-offices those widows that are under that age for there will be danger of such that they will be weary of their employment in the Church of living in
that pious strict condition ver 6. and then they will relieve themselves by marrying 12. Having condemnation because they have cast off their first faith Paraphrase 12. Which is a great and a punishable crime in them viz. that of violating their promise made unto the Church a kind of conjugal tie that they would attend it alone and not forsake it which when they doe and return again to the world what is it but a giving the Church a bill of divorce and marrying another husband 13. And withall they learn to be idle wandring about from house to house and not onely idle but tatlers also and busie-bodies speaking things which they ought not Paraphrase 13. And such young widows being unfit for such a recesse and vacancy have nothing to doe with their time but spend it in going abouâ— from house to house in asking questions and not onely so but fall into tatling and loose discourse into censuring and medling with other folks matters entertaining themselves and others with unseemly discourse either calumniating or talking wantonly 14. I will therefore that the younger women marry bear children guide the house give no occasion to the adversary to speak reproachfully Paraphrase 14. My direction therefore is that the younger women widows or others that have not attained to this gravity of mind and command over themselves doe in that case betake themselves to a married life and serve God in that bearing and bringing up children see note on c. 2. d. guiding domestick affairs that so they may not doe any thing which may give advantage to those that are willing to take it to accuse or find fault or bring reproach upon such loose professors and the Church for their sakes 15. For some are already turned aside after Satan Paraphrase 15. For some such you know there are which have forsaken the Christian path and betaken themselves to the Gnosticks bitter enemies to Christians and these would be glad to have somewhat to say against you 16. If any man or woman that believeth have widows let them relieve them and let not the Church be charged that it may relieve them that are widows indeed Paraphrase 16. If any Christian hath any helplesse widow of his family see v. 8. let him undertake the care and charge of them and not cast them upon the Church to provide for them left if they doe there be not in the stock of the Church sufficient to provide for all that are truly helplesse 17. Let the Elders that rule well be counted worthy of note d double honour especially they who labour in the word and doctrine Paraphrase 17. Let the Bishops that have discharged that function well receive for their reward twice as much as others have especially those that preach the Gospel to whom it was news and also continue to instruct congregations of Christians in setled Churches â—ee Act. 11. b. 18. For the Scripture saith Thou shalt not muzzle the oxe that treadeth out the corn and The labourer is worthy of his reward Paraphrase 18. For this is agreeable to that significative ceremony of the Law which allows the beast that is used to goe over the corn and tread out the grain out of the straw after the manner that threshing doth to feed all the time that he doth the work and so to have a certain reward in a liberal manner for all his labour 19. note e Against an Elder receive not an accusation but before two or three witnesses Paraphrase 19. Admit not any complaint against a Bishop of any Church under thy Metropolis see Act. 11. b. unlesse it be testified by two or three at least 20. Them that sin rebuke before all that others also may fear Paraphrase 20. All others that have committed any scandalous offence thou art to admonish first and rebuke in the presence of the community of the people and if they reform not inflict the censures of the Church upon them that beside other advantages to the offenders themselves the reforming them by that means others that see and hear this may be awed hereby and kept from falling into the like 21. I charge thee before God and the Lord Jesus Christ and the elect Angels that thou observe these things without preferring one before another doing nothing by partiality Paraphrase 21. And I conjure thee by all that is holy that with all impartiality and uprightnesse thou proceed in Ecclesiastical Censures without favour 22. note f Lay hands suddenly on no man neither be partaker of other mens sins note g Keep thy self pure Paraphrase 22. And when thou hast inflicted the Censures on any make not too much hast to absolve them again before they have by good works approved the sincerity of their reformation And by the way take special care that by knowing other mens enormous acts thou be not enticed or inveigled 1 Cor. 15. 13. or brought to partake with them and commit the same Be sure that thou keep thy self unpolluted from those sins that are now so rise among you 23. Drink no longer water but use a little wine for thy stomachs sake and thine often infirmities Paraphrase 23. Yet say not I this to prohibite thee drinking wine physically and moderately in respect of thy sicklinesse to which drinking of water is unwholsome This may safely be done by thee without incurring that danger of pollution v. 22. 24. note h Some mens sins are open beforehand going befoe to judgment and some men they follow after Paraphrase 24. Some mens sins are discernible so as to bring them under the censures of the Church by way of precedent demerit and then are no more discernibile in them and these may be the sooner absolved but in some they follow after that censure also that is are not reformed upon censure but continued in by repeated acts visibly and discernibly even when they are under the censures of the Church in which case there must be no absolution 25. Likewise also the good works of some are manifest beforehand and they that are otherwise cannot be hid Paraphrase 25. So in like manner men's good works almes-deeds c. in case they doe reform upon censure are or must be manifest before absolution and when they are not so but on the contrary their deeds continue evil or their good works but very few they cannot be so concealed but they will be discenâ—ible and by them judgment will be made who is to be absolved who not Annotations on Chap. V. V. 3. Widows There were two sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lone persons which we render widows in the antient Church First those that were taken in to serve and officiate there as diaconissae and those were especially though not onely chosen of virgins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that alwaies continued such as by a place of Ignatius may be collected these were a kind of imitation of those which in Christs and the Apostles times
voluntarily had devoted themselves to the service of God and to ministering to that is providing for the necessities of Christ and the Apostles and Saints out of their own substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8. 3. Such was Ioanna a married woman and Susanna and others there Such was Phoebe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 1. our sister that is a believer and she a Deaconesse of the Church in Cenchrea which is most probably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9. 5. the Christian woman that went along with Paul and Barnabas For before there was any stock in the hands of the Church to make provision for either the Apostles or any other there could no other course be taken but this to have them supplied by such persons which did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their own possessions liberally impart to them But when afterward the faithful had brought their possessions and laid them at the Apostles feet and when in stead of that greater liberality yet by the help of the offertory at the Sacrament wealth came into the hands of the Church and thereby saith Justin Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prefect became the guardian to provide for all that were in want then this office was instituted in the Church first of men-deacons Act. 6. and after of women also which were more usefull for oeconomical services and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 3. elder women and afterward Diaconissae Deaconesses and might be admitted into the Church at fourty years old See Can. 5. of the Council of Chalcedon The second sort of widows were those who being childlesse and helplesse were to be fed and maintained by the Church and these are particularly spoken of in this place and those many of them formerly married and therefore were not to be received in till sixty years old v. 9. for so Zonaras on the Council of Chalcedon gives the reason because saith he the widow which hath had an husband is not at the same age so likely to continue unmarried as she that hath lived a virgin to that age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in case she marry that she is to be removed out of this list seems clear both first because in that case the husband must provide for her and secondly by what is here said ver 11. of the care in not admitting such as are young and likely to marry This relief which is here spoken of for widows being designed on purpose to give them the more leisure and vacancy for acts and exercises of piety v. 5. waiting on God continuing in prayer and supplication night and day which is not supposable of married women which have so many other affairs belonging to them v. 14. to bring forth and bring up children to manage the houshold and the like V. 8. Provide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to provide here doth not signifie laying up by way of carefull thoughtfull providence before-hand but onely taking care of for the present as we are able relieving maintaining giving to them that want So saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take care for So children that are exposed by their parents are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Harmenopulus unprovided destitute So when Alexander Aphrodisaeus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is said to provide for any who allows him any good thing And Ammonius in his Scholia on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having resolved that one of Gods acts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providing for those that want applies that of the Poet to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods giving them what they want making his providence and giving to be all one and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. which is the sons duty to the aged helplesse parent and he that doth it not was infamous among heathens and accordingly Theophrastus in his Characters among the vilest actions whoring gaming stealing c. placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglecting to feed the mother and elsewhere next after frequent worshipping of God he placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duly feeding the aged parents and therefore John being by Christ commanded to be a son to Mary presently takes her home to his house Joh. 19. 27. As among the Samians the mothers of those which were slain in the wars were given to the richer citizens to be maintained by them and the form of speech was like Christs to John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I give thee this mother Thus in Hierocles speaking of marriage and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he we begâ—t helpers and feeders of our age and as he adds when the fathers dye their children must in their stead performe this office to the Grandfather so Aristoxenus in his Pythagorean Sentences lib. 4. the children must think all they have to be their parents and consequently must provide for them to the utmost of their power See Stobaeus Ser. 77. V. 11. Wax wanton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as without the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phrynichus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus to grow stout or proud or disorderly not willing to bear so much strictnesse and so to put ones self out of the list or number of the Votaries and here the widows that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as after-times called it in the number of those that were to be maintained by the Church and there to wait on the service of the Church when they begin to be weary of that kind of life then they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow insolent and weary of Christ that is his service in the Church Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 18. 3. signifies irregular disorderly behaviour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7 9. to live disorderly enormously V. 17. Double honor The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double honour referres to the elder brothers portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double portion Deut. 21. 17. and this going along with the power of ruling the family Gen. 4. 7. after the death of the father is fitly accommodated to the office of Bishop in the Church and so the electing of Barnabas and Paul to the Apostleship Act. 13. 2. is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate the word used about the first born Exod 13. 2. and so in Clem. Constit l. 11. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a doule portion be separated for them Thus the double portion of the spirit of Elias resting on Elisaeus was the making him his successour in the office of Prophet as the father above the ordinary sons of the prophets to have rule over them And so this verse is the setting down the reasonableness that the Bishop that dischargeth his duty or prefecture well should be looked upon
in all respects à s one that hath the primogeniture of maintainance to which v. 18. referres as well as dignity especially if his pains be extraordinary as it must be if he both preach the Gospel where it was not before heard which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Rom. 15. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach and take pains in farther instructing the believers in the Churches which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching or doctrine For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that signifies wages reward of service appears among many others by the third verse of this chapter Honour widows that is relieve maintain them So Ioh. 12. 26. where speaking of those that attend on and minister to Christ he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father shall honour that is reward him or pay him his wages but especially Mat. 15. where the command of Gods of honouring the parents ver 6 is expressed v. 5. by giving them that by which they may be profited that is maintainance c. see Col. 2. Note i. So in Nicolaus Damascenus of the Thyni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They honour that is entertain receive strangers exceedingly So Act. 28. 10. they of the Island honoured Paul with many honours giving him provision for his journey As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joyned to it although that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy yet it signifies without any reference to that simply to enjoy to receive to have as might appear by many evidences among authors One for all that of Justin Martyr or the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Father Son and Holy Ghost he saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not they have been counted worthy but they have had have been endued with one and the same divinity V. 19. Against an Elder receive not an accusation What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive an accusation here must be explained by the judicial proceedings among the Jewes where before the giving of the sentence there were three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the admission of the cause or suit when the Judge doth not reject the complaint or accuser and that is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admit an accusation and is the meaning of Isa 1. 23. neither doth the cause of the widow come unto them the character of an unjust judge that he admits not the widows complaint against the oppressor After the complaint is admitted then 2 dly there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation of the suit or complaint when the accuser confirms his suggestion by oath for before that oath one saying one thing and the other the contrary which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradiction Heb. 6. 16. and in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as parts of judicial proceedings the Judge is uninclined to either side but then comes in the oath and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of that affirming and denying in the Author of that Epistle takes away the aequilibrium that the Judge was in before and by it he is now confirmed to the believing the one part against the other whereupon the oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation in that place Heb. 6. 16. as in the Romane law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Psellus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12 13. the oath coming in parts the controversie or doubt and in Leg. Bajuvar c. 12. tit 15. 2. In his verò causis sacramenta praestentur in quibus nullam probationem discussio judicantis invenerit See Bignon not in Marculfi Form l. 1. c. 38. then is the use of oaths when the discussion of the plea by the judge yields him no satisfactory proof The 3 d part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching out of the cause by arguments afterwards produced causae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and considered of by the Judge The first of these onely it is that belongs to this place the admission of the complaint or accusation which against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or governor of the Church is not allowed under two or three witnesses in respect of the gravity of his person and weight of his office or calling who must not be defamed as the being brought into the court is a kind of defamation if there be not great cause for it V. 22. Lay hands That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying on hands is a ceremony of prayer or benediction is ordinarily known in the Old Testament used first by the father to the children in bestowing the blessing upon them and with that succession to some part of the estate So when Jacob blessed the children of Joseph Gen. 48. 14. he laid his hands upon their heads v. 15. And from thence it was among them accommodated to the communicating of power to others as assistants or deriving it to them as successors So when Moses assumed the seventy to assist him Num. 11. 17. this saith Maimonides was done by his laying hands upon them Sanhedr c. 4. And when he left the world and constituted Joshua his successor God appointed him to take Joshua and lay his hands upon him Num. 27. 18. So Deut. 34. 9. Joshua was full of the spirit of wisdome that is was his successor in the Government for Moses had laid his hands upon him From these three uses of the ceremony in Prayer in paternal benediction in creating of Officers three sorts of things there are in the New Testament to which it is principally accommodated In Prayer it is used either in curing diseases or pardoning â—ns Diseases the corporal bands Luk. 13. 16. were cured by imposition of hands Act. 19. 17. and 28. 8. and so it was foretold Mar. 16. 18. they shall lay their hands on the sick and they shall recover And so Sins the spiritual bands were done away or pardoned by the same ceremony laying on of hands used in the absolution of penitents Thus Heb. 6. 2. as the Baptismes are those used among the Jewes and Christians for the admission of Proselytes so the imposition of hands doth probably denote the restoring of penitents that were lapsed after Baptisme see Note on Heb. 6. b. From that of paternal benediction is that of laying on hands in blessing of infants Mar. 10. 16. by that means signifying them to be fit to be received into the Church by Baptisme as those that have title to this kingdome of heaven the Church here and through the same mercy of God in Christ heaven hereafter This benediction and imposition of hands I suppose it is that Clemens Alexandrinus referres to Paedag. l. 3. c. 11. in these words Tivi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On whom doth the Presbyter lay hands whom shall he blesse meaning most probably in that place the solemnity with
which the Catechist dismissed those that were catechized preparatory to their Baptisme and so saith Eusebius of Constantine de vita Constant l. 4. that to prepare for his Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made profession that is confess'd his sins and profess'd the faith and then was vouchsafed those prayers that are given by imposition of hands to which purpose also the Author of the Constitutions called Apostolical l. 7. c. 39. where having set down the severals in which the Catechumenus must be instructed he adds but let him that laies on hands adore God c. Secondly that of confirming those of full age that had formerly been baptized Such that of the Ephesian disciples seems to be Act. 19. who being baptized v. 5. Paul laid his hands on them v. 6. To which in those times many extraordinary gifts were consequent speaking with tongues c. as had formerly fallen out Act. 10. 44. Lastly from that in creating successors or assistants in power came the use of imposition of hands in Ordination whether of Bishops or Deacons Act. 6. 6. and 8. 17. and 13. 3. 1 Tim. 4. 15. 2 Tim. 1. 6. To this last it is that this exhortation of Paul to Timothy is by many thought to referre that he should be careful to have those whom he received into Orders sufficiently approved to him But the Context seems rather to referre it to that which was used in Absolution that he should not make too much hast in receiving those that were under Censures to Absolution for that was the thing which would most probably make him partaker or guilty of their sins which the Censures were designed to reform in them but would not doe so if before they had approved their repentance and reformation they were received to the peace of the Church again And thus it connects with the words foregoing v. 20. Those that offend rebuke before all that the rest may have fear and v. 21. I charge thee that thou observe these things without prejudging doing nothing by favour or inclination or partiality whereon it follows Lay hands suddainly on no man and to that also belong the following rules ver 24. 25. see Note h. Thus in Victor about the Vandalick persecution l. 2. Qui nobis poenitentiae manus collaturi sunt reconciliationis indulgentiam obstrictos peccatorum vinculis soluturi they that lay their hands of penance upon us and conferre the indulgence of reconciliation and loose us from the bands of sins where it is clearly used in this sense And in Can. 5. of the Council of Carthage dist 5. Presbyteris Diaconis si quando de gravi aliqua culpa convicti ministerio remoti fuissent mannus non imponerentur ut poenitentitibus Priests and Déacons which had been convict of any grand fault and so removed from their ministery should not have hands laid on them as penitents And in the third Council of Carthage that in S. Augustines time Can. 32. Cujuscunque autem poenitentis publicum vulgatissimum crimem est quod universa Ecclesia noverit ante Absidem manus ei imponatur When the penitents sin in known to the whole Church the Bishop is to lay his hands on him before the Absis that is the upper part of the Quire Where the Altar is And Concil Agath Dist 5. c. 63. Poenitentes tempore quo poenitentiam petant impositionem manuum cilicium super caput sicut ubique constiturum est consequantur Let the penitents receive imposition of hands and sackcloth upon their heads as it is every where appointed And so Hincmarus concerning the divorce of Thietberga sacri Canones jubent ut poenitentes tempore quo poenitentiam petunt imposituram manuum cilicium super capita à Sacerdote sicut ubique vulgatum est ante Absidem accipiant The holy Canons command that the penitents when they demand repentance that is admission to penance and absolution shall receive from the Bishop imposition of hands and sackcloth upon their heads as it is every where known before the Absis where the altar stands So in Fulgentius Ep. 1. de conjug Acceptâ manûs impositione poenitentiam secundùm modum quem habet Christiana religio peregit He performed penance by imposition of hands according to the manner observed in the Christian religion So in Avitus Alcimus Ep. 24. Manûs impositionem adhibete converso ab haeresi use imposition of hands to him that is converted from heresie And in the Author contra Praedestin l. â— Non ausi sunt Ecclesiarum Pontifices manum imponere poenitenti nisâ— confessionem voluntariam ostendenti The Bishops of the Churches durst not lay hands on the penitent but on his shewing his voluntary confâ—ssion And in the Chronicle of Jâ— Gerundensis speaking of the Arrians Synod of Toledo one of the Canons is De Remana religione ad nostram Catholicam fidem venientes non debere baptizari sed tantummodâ— per manûs impositioneâ—â— positionem Communionis perceptionem ablui They that come from the Roman religion to our Catholick faith ought not to be baptized but onely purged by imposition of hands and receiving the Communion And this is the notion which S. Cyprian had of this place and Pacianus in paraenesi ad poenit And though Theophylact seem to understand it of Ordination yet what he addes in explication of the following words neither partake of other mens sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou shalt be guilty both of his future sins and even of his past because thou hast neglected them made darkness light and not dismissed him to the state of mourning compunction seems to belong to absolution Ib. Keep thy self pure What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep thy self pure will appear by the antient Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castus it signifies that kind of purity which consists in perfect chastity free from all shew of impurity So 2 Cor. 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure chast virgin So Tit. 2. 5. the widows or female officers of the Church must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure or chast and Timothy must behave himself toward the yonger women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all purity or chastity c. 5. 2. and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies So that this precept and the other following of drink a little wine though they come in here as in a parenthesis the 24. and 25. being to be connected in sense to the matter of Absolution and Censures see Note h. yet they are added seasonably and pertinently to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately precedent after this manner Thou art not to be over-favourable to offenders to absolve them too easily or speedily But above all thou must be sure not to joyne with them in their course And because there be two chief heads of that false doctrine which is most frequent among you the heresie of the
because Christ on whom I have depended I am sure will never fail me and in his hands I can with all cheerfulnesse repose my life as knowing his able and willing to preserve it to me till he please to call for me out of this world 13. Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus Paraphrase 13. When thou were with me I gave thee a short summary of the chief things that were to be believed by all in opposition to all growing heresies and do thou take care not to depart from it in any part of it but keep constant to it in the coufession and constant adherence to Christ and in preaching and teaching others 14. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us Paraphrase 14. Hold thee constantly to the doctrine of the Gospel or summary of it agreed on by the Apostles to be taught in all Churches and whenever thou art tempted to the contrary remember that this stands by the direction of the Spirit of God that abides among us and make use of that Spirit to confirm thy self in it 15. This thou knowest that all they which are in Asia be turned away from me of whom are Phygellus and Hermogenes Paraphrase 15. Thou hearest I presume that all the Asian Christians that were at Rome save only Onesiphorus v. 16. fell off from me in time of my distresse 16. The Lord give mercy unto note a the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain 17. But when he was in Rome he sought me out very diligently and found me Paraphrase 16 17. I pray God reward the family of Onesiphorus which is at Ephesus with thee for the great kindnesse I received from him who lately came to me at Rome and as oft before at Ephesus v. 18. so now hath he in especial manner sought and found me out and relieved me and owned me without fear or shame in this time of my imprisonment 18. The Lord grant unto him that he may find mercy of the Lord in that day and in how many things he ministred um me at Ephesus thou knowest very well Paraphrase 18. I pray God this mercy of his to me may be repai'd him when it will most stand him in stead for besides what he hath now done thou knowest also better then I can tell thee how many liberalities he hath shewed at Ephesus to those that have stood in need of him and in how many things he relived me when I was at Ephesus and thou with me Annotations on Chap. I. V. 16. The house of One siphorus What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of One siphorus here signifies is thought fit to be examined by some in order to the doctrine of praying for the dead For because the prayer is here for the houshold and not for the master of it Onesiphorus himself it is by some presently concluded that One siphorus was dead at that time And then that being supposed it appears v. 18. that S. Paul prayes for him that he may find mercy in that day How farre it may be fit to pray for them that are departed this life needs not to be disputed here 'T is certain that some measure of blisse which shall at the day of judgment be vouchsased the Saints when their bodies and souls shall be reunited is not till then enjoyed by them and therefore may safely and fitly be prayed for them in the same manner as Christ prayes to his Father to glorifie him with that glory which he had before the world was And this is a very distant thing from that prayer which is now used in the Romish Church for deliverance from temporal pains founded in their doctrine of Purgatory which would no way be conclusible from hence though Onesiphorus for whom S. Paul here prayes for mercy had been now dead Nay 't is evident that the mercy for which they which are conceived to be in Purgatory might be the better must be bestowed and consequently prayed for to befall them before the day of doom at which time all that are there are supposed by them to be releaâ—ed But neither is there any evidence of Onâ—siphorus being then dead nor probability of it here For of this Onesiphorus these two things may be observed from hence first That his family was now at Ephesus and accordingly he salutes it there c. 4. 19. and consequently that there was his ordinary place of abode and agreeably it is here said of him that he had relieved Paul when he was at Ephesus v. 18. and that is the reason why in an Epistle to Timothy residing in that city this mentionis made of his family secondly That he was at this time when Paul wrote this absent from his home in all probability at Rome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred being not when he was at least but lately departed and so still on his way from Rome where Paul was a prisoner and where Onesiphorus had sought and found him out v. 17. and without fear visited and relieved him And this is a fair account why Paul writing to Timothy where his family was mentioned them with so mâ—ch kindnesse but joines not him in that remembrance because he was at Rome from whence and not at Ephesus to which he wrote And so all the force of that argument is vanished CHAP. II. 1. THou therefore my son be strong in the grace which is in Christ Jesus Paraphrase 1. Doe thou therefore my beloved son take all care to strengthen thy self in the Gospel see note on Heb. 13. a. 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithfull men who shall be able to teach others also Paraphrase 2. And the articles of faith and good life which I have taught thee from Christ agreed on and consented in by the testimony of all the other Apostles do thou communicate to others whose ability and fidelity is known to thee and appoinâ—them as Bishops of the several Churches under thee to teach others also 3. Thou therefore endure hardnesse as a good souldier of Jesus Christ Paraphrase 3. And arm thy self against all difficulties as one that hast undertaken Christ's colours to serve under him 4. No man that warreth entangleth himself with the affaires of this life that he may please him who hath chosen him to be a souldier Paraphrase 4. And therefore as the souldiers according to the Roman rules of their militia are forbidden to meddle with the emploiments of Tutors or Guardians of men's persons or estates or proctors of their causes to undertake husbandry or merchandice c because every of these is so distant from that 't is incompetible with the waiting on their colours so whatsoever emploiments of the world are not competible with the discharge of thy office
his just reward for such injuries 15. Of whom be thou ware also for he hath greatly withstood our words Paraphrase 15. The reason why at this time I mention him is that thou mayst beware of him avoid him look upon him as an excommunicate person delivered up to Satan 1 Tim. 1. 20. for he stands out contumacious against all our reprehensions and admonitions to repent 16. At my first answer no man stood with me but all men forsook me I pray God that it may not be laid to their charge Paraphrase 16. At my coming to Rome when I was to plead for my self all my acquaintance all that were able to have stood me in any stead either by their power at Rome or by their testimonies in my defence forâ—ook me for feat of suffering I pray God to pardon them for it 17. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be the mouth of the lion Paraphrase 17. Yet God assisted and vindicated my innocence that the Gospel might be preached by my means and so the Romans the Gentiles might receive it see Phil. 4. 22. and to that end I was at that time delivered from a most considerable present danger though not freed from prison 18. And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdome to whom be glory for ever and ever Amen Paraphrase 18. And I am confident that God will at this time so guarde me that I shall be delivered from every enterprise against me however that he will keep me from doing any thing unworthy of an Apostle and servant of his that so when I lose this miserable life I may attain to that eternal kingdome of God 19. Salute Prisca and Aquila and the houshold of Onesiphorus Paraphrase 19. See c. 1. note a. 20. Erastus abode at Corinth but Trophimus have I left at Miletum sick 21. Doe thy diligence to come before winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the brethren 22. The Lord Jesus Christ be with thy spirit Grace be with you Amen The second Epistle unto Timotheus ordained the first Bishop of the Church of the Ephesians was written from Rome when Paul was brought before Nero the second time Annotations on Chap. IV. V. 7. I have fought These two verses are wholly Agonistical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any of the four famous games Olympick c. and of that as it signifies suffering of afflictions see 1 Thess 2. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one sort of combaâ—e in either of those four that of racing The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good either as being in a good cause or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. 5. according to the laws of the agones and so his fighting a good fight is suffering Christianly and valiantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to perform and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run or perform the race see Note 2. on Act. 21. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not referring to his whole life but this one combat here insisted on his danger at Rome And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the faith is to observe the Gospel rules and so not to offend against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laws of the combat see Note on the title of this Epistle Thus in those writings that go under Trismegistus's name we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul that hath undertaken and performed this strife or combat of piety Then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crown that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward and that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crown of righteousnesse possibly in the notion that theHebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness is answerable is taken Isa 48. 18. Nehem. 2. 20. Psal 35. 27. that is for felicity As Prov. 8. 18. where wealth and righteousness are put together Abenezra interprets it felicity or prosperity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Rom. 6. 16. and opposed to death by which it there appears to signifie eternal life But it may also signifie a righteous life which is thus rewarded and crowned by God Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous judge is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gives the crown to the conquerour V. 13. Cloake The authority which I have for rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roll is from the antient Glossaries Thus Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which without question should be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be a little piece of parchment folded up which perhaps may be all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereafter mentioned because they being added with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially seem to denote somewhat which had been formerly mentioned rather than any new thing See S. Hierome Ep. 125. ad Damas q. 2. V. 14. The Lord reward Of this form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not here omiss to note that the full importance of it is no more than a Prophetical denuntiation or prediction that should in the just judgement of God befall Thus some of the best MSS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord shall reward others of the antients who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward yet expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reward So the Author of the questions and answers assigned to Justine making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prediction So Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is instead of the future shall render adding that pious men do not rejoice in or desire to hasten the punishemnts of the wicked but that they foretell them he Gospel and weak believers having need of such comforts To this may be added that it is a vulgar Hebraisme for the Imperative and Future tense to be used premiscuously the one for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 7. 9. in the future cemplebitur or consumetur shall be consumed or fulfilled is yet by the antient Interpreters rendred in the Imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 72. Let it be accomplish'd and so the Chaldee Syriack Arabick and Aethiopick and onely the Vulgar Latine retains consumetur shall be consumed Thus on the other side Mat. 10. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your peace return to you is sure a promise from Christ or prediction that their peace shall return to them and thus is it innumerable times in the sacred dialect of these Books V. 17. The mouth of the Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the Lion is commonly thought here to signifie Nero so styled because of his cruelty But as there is no reason to believe that Paul was now admitted to Nero's own hearing
but may more probably be thought to have been heard before some inferior Judge at Rome so it is very reasonable to expound the mouth of the Lion as a Proverbial form to signifie some present devouring danger from the gaping of the Lion after his prey and the direfulness of that THE EPISTLE OF PAVL THE APOSTLE TO note a TITUS THat Titus convert of Pauls after imployed by him was at length ordained by him the Archbishop of the Island of Crete there to ordain Bishops in every city is intimated c. 1. 5. and cleared by all antient writers So Eusebius l. 3. c. 4. affirms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been Bishop of the Churches of Crete So Chrysostome that Titus was without doubt an approved person to whom was committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an intire Island 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the jurisdiction of so many Bishops So Theodoret that he was by Paul ordained Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Crete being very great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain Bishops under him So the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle left Titus to ordain Bishops having made him Bishop first And S. Jerome in Catal. Titus Episcopus Cretae in eadem in circumjacentibus insulis praedicavit Evangelium Christi Titus was Bishop of Crete and in it and the ambient Ilandt he preached the Gospel of Christ making him Bishop in that Island and extending his charge to other Islands also The time when Paul thus left him at Crete seems to be rightly set by Baronius when Paul went into Greece from Macedonia Act. 20. 2. which he conceives he did not by land but by sea in which journey saith he by the Aegaean sea he came to Crete And this was about An. Chr. 54. Soon after this an 55. when he came into Greece he is said to have written this Epistle to him to instruct and direct him in the discharge of his office but whether it were at Nicopolis that he wrote it or whether it were before the beginning of the winter which he determined to spend there is left uncertain c. 3. 12. CHAP. I. 1. PAUL a servant of God and an Apostle of Jesus Christ according to the faith of Gods elect and the acknowledging of the truth which is after godlinesse Paraphrase 1. to plant that faith by which all Christians become acceptable in the sight of God and to confirm them unto the acknowledgment and practice of the Christian religion see note on 1. Tim. 3. f. 2. In hope of eternal life which God that cannot lie promised note a before the world began Paraphrase 2. In expectation of that infinite reward which God long since promised obscurely to Abraham and will certainly perform to all his true children that is to all believers 3. But hath in due times manifested his word through preaching which is committed unto me according to the commandment of God our Saviour Paraphrase 3. And hath in that season which he thought fit to designe for it most clearly now revealed by the preaching of the Gospel that which was committed to me as an Apostle by Christ's immediate appointment 4. To Titus mine own son after the common faith Grace mercy and peace from God the Father and the Lord Jesus Christ our Saviour Paraphrase 4. To Titus whom I first converted to the faith preaching it according to Christ's appointment to Gentiles such was he as well as Jewes 5. For this cause left I thee in Crete that thou shouldst set in order the things that are wanting and ordain Elders in every city as I had appointed thee Paraphrase 5. In our passage through Crete I constituted thee Bishop there that thou mightest dispose and settle those things there which I by the shortnesse of my stay omitted to settle and to ordain Bishops in each city of that Island see note on Act. 11. b. and 14. b. according to the directions which I then mentioned to thee how they should be qualified 6. If any be blamelesse the husband of one wife having faithful children not accused of riot or unruly Paraphrase 6. To wit that thou shouldest ordain none but such as should be approved by testimony of the Church see note on Act. 6. b. to be under no scandalous sin which live not with a second wife after putting away the first see note on 1 Tim. 3. b. whose children if they have any have all received the faith for if he bring not up his own children to be Christian what hope is there that he will be fit to convert others and to rule in the Church and live temperately and regularly 7. For a Bishop must be blamelesse as the steward of God not self-willed not soon angry not given to wine no striker not given to filthy lucre Paraphrase 7. as becomes one that hath the government of God's family intrusted to him 8. But a lover of hospitality a lover of good men sober just holy temperate 9. Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Paraphrase 9. Holding fast that doctrine which is agreeable to that which from Christ and us you have been taught and seen exemplified viz. that the truth of God must be confessed though with the greatest hazards and losses contrary to what is now infused by the new Gnostick-teachers that so be may be able to instruct all in the truth or to comfort those that for their constancy to the faith are under any pressure and convince the hereticks of the falsnesse of their popular grateful carnal doctrine 10. For there are many unruly and vain talkers and deceivers especially they of the circumcision Paraphrase 10. For there are already many unruly persons that resist our doctrine and vent idle fansies of their own and seduce and corrupt others from the truth to their corrupt waies which will be the ruining of them And these are those especially that stand up as advocates for the observation of the Jewish Law 11. Whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Paraphrase 11. And these are not to be permitted to vent their deceits for they seduce where they come whole families at once and infuse abominable doctrines into them and thereby make advantage to themselves 12. One of themselves even a note b prophet of their own said The Cretians are alwaies lyars evil beasts note c slow bellies Paraphrase 12. And these are such kind of men as those which Epimenides a Cretian Poet and learned man see note on Luke 1. n. said that Island was wont to be full of lyars bestial luxurious people 13. This witnesse is true wherefore rebuke them sharply that they may be sound in the faith Paraphrase 13. The truth of this his censure now appears and therefore do thou examine and inquire narrowly into them
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 Judaisâ—â—e 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 â—tonement 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
to omit any season of charity or supply to any brothers wants that can at any time be offered to you for this is of the same nature and obligation with the former All such are offerings to God very acceptable to him whatsoever yet doe to one of these little ones ye doe unto him and required now of us under the Gospel as our only Christian sacrifice 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may doe it with joy and not with grief for that is unprofitable for you Paraphrase 17. Obey those that are set to rule you in your several Churches the Bishops see note a. whose whole care is spent among you as being to give an account of your proficiency in the Gospel And by your submission to them doe ye endevour to make their task as easie and sweet as you can that they may have joy not sorrow in the execution of it for 't will be small benefit to you that they have no comfort in the discharge of their office toward you and as long as they doe it sadly cannot doe it so effectually as otherwise they might 18. Pray for us for we trust we have a good conscience in all things willing to live honestly Paraphrase 18. I beseech your prayers for me and my fellow-labourers in the Gospel which in all reason you ought to afford us as your reward of our sincere labour and industry for your good wherein we have confidence of our selves that we have discharged a good conscience 19. But I beseech you the rather to doe this that I may be restored to you the sooner Paraphrase 19. And one thing I most earnestly desire you to pray for us that I may come to you the more speedily 20. Now the God of peace that brought again from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant Paraphrase 20. Now our God which delighteth in the peace and unity of Christians that raised Christ from death to life Christ that great pastor and ruler of his Church who that he might shew himself a good shepheard laid down his life for us and therewith is now as the high priest was wont entred into heaven 21. Make you perfect in every good work to doe his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Paraphrase 21. Incline and prepare your hearts for all Christian performances particularly that of peace and concord enabling and exciting you to doe whatsoever will be acceptable in his sight now according to the commands of his son Jesus Christ God blessed for ever Amen 22. And I beseech you brethren suffer the word of exhortation for I have written a letter unto you in few words Paraphrase 22. But I beseech you as you tender your endlesse good that ye embrace and make use of that good advice that I have given you in this brief Epistle against defection from Christianity 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you Paraphrase 23. freed from prison 24. Salute all them that have the rule over you and all the saints They of Italy salute you Paraphrase 24. the Bishops of your several churches and all the flock under them The Christians that from several parts of Italy are in this place send you greeting 25. Grace be with you all Amen Written to the Hebrews from Italy by Timothy Annotations on Chap. XIII V. 4. Marriage is honorable The main difficulty here is what Verb is here to be understood and taken in for the clearing the construction It may possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is then the onely remaining difficulty will be what shall be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be mostfitly rendred in all whether denoting all things that is all respects or all men that being of several ages or of several qualities are yet capable of marriage or whether as Theophy lact addes in all times of persecutions or of release from persecutions or whether according to the promiscuous use of prepositions in these writers particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft taken notice of inother places it be to be rendred among all that is among all men noting the general estimation opinion of all men of all nations whether Heathens Jewes or Christians among all whom save the Gnostick-hereticks then newly sprung up marriage had been look'd upon with honor This might easily be shewed out of the Jewish writers and customes Marriage and procreation was the means of taking away their reproach and so a note of peculiar honor among them So likewise among the Heathens the Lacedemonians law appointed a mulct first for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmarried then another for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that married late as the third and the severest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for marrying ill See Aristo's Commentaries in Stobaeus And Musonius in his book whether marriage be any hinderance to Philosophers hath discoursed it at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that marriage is a great and desirable thing as being the beginning of the constitution of families cities kingdomes the onely lawful means of continuing the world and that therefore the Gods have taken special care of it Juno Cupid and Venus and consequently that it is unreasonable to affirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is any sort of men philosopher or other for whom this is not convenient See Hierocles also as he there is set down in Stobaeus out of his tract on this subject And plenty of the like observation we have among the antient Romans who have injoyed great privileges by this of marriage and propagation the jus trium liberorum the privilege which they had that had gotten three children in lawful marriage is famously spoken of among them And accordingly to these premisses this sense will be very perfect truth Marriage is honerable among all men Jewes Heathens and Christians also among whom Christ hath lest it in the same dignity in which he found it having instituted nothing to the prejudice of lawful marriage but as Theophylact addes looking upon it with honor as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserves men and women in sobriety and continence or abstinence from all unlawful pleasures All which being granted and supposed to be most true yet it seems most probable from the Context that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let be in the Imperative is the Verb which is here understood Let marriage be honourable among all and let the bed the marriage-bed be undefiled or simply the bed whether in or out of marriage so as to contain the monial as well as conjugal chastity proportionable to
the holy Apostles So Titus is by Theodoret styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus the Apostle of the Cretans And so Epaphroditus Phil. 2. 25. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Apostle for which Theodoret gives the reason because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was intrusted with the Episcopal government of them So Clemens Romanus the Bishop of Rome is by Clemens Alexandrinus l. 4. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Clemens by S. Hierome in Isa 52. vir Apostolicus an Apostolick person by Ruffinus De Adulterat lib. Orig. penè Apostolus almost an Apostle So Ignatius Bishop of Antioch is by Chrysostome in his encomium of him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle For the time when this Epistle was written there is no certainty of defining save that as it must be after the Apostles preaching and converting the Jewes in the other regions beside Judaea so it must be before the year 63. for then this James was put to death by Annas the younger the High-priest See Josephus Antiq. l. 20. c. 8. The designe of the Epistle is visible to fortifie the faithful against all temptations wherewith the Gnostick-hereticks could solicit them and to secure their patience and purity and faith and charity and all other Christian practices in them and to foretell them the no stead that their worldly wealth most solicitously preserved will stand them in at the approaching calamity which will involve incredulous Jewes and Gnosticks together cap. 5. 1. hereby comforting the faithful and encouraging them to persevere till this coming of Christ for their rescue from their persecutors v. 8. CHAP. 1. 1. JAMES a servant of God and of the Lord Jesus Christ to the twelve tribes which are scattered abroad greeting Paraphrase 1. James the Bishop of Jerusalem employed by God Christ in the service of that Church sends greeting to the Jewish Christians that are dispersed among the nations out of Judaea in divers cities 2. My brethren â—ount it all joy when ye fall into divers temptations Paraphrase 2. Look upon it as the blessedest condition that can befall you the joyfullest thing imaginable that you meet with afflictions here in your Christian course and those of many sorts and kinds a succession of many of them 3. Knowing this that the trying of your faith worketh patience Paraphrase 3. And this you will doe if you duly consider the gainfull effects of these afflictions For as by them your faith is tried whether it be sincere or no so that trial exercises and gives you the habit of that excellent Christian vertue of patience and courage and constancy and that being a superiority of mind and a victory over a mans self over his most hurtfull and unruly passions his fears his sorrow his rage his revenge and over all the world besides over injuries rapines contumelies death it self it must needs be a delightfull joyous vertue 4. But let patience have her perfect work that ye may be perfect and intire wanting nothing Paraphrase 4. And then let this patience by consideration of the advantages of our suffering for Christ and pieties sake and by the delightfulnesse of these exercises of it advance to this pitch of rejoicing in tribulations of blessing and glorifying God for them together with constancy and perseverance therein and the more and heavier the afflictions are of rejoicing still the more v. 2. which is the giving patience the full scope improving that vertue to the highest degree of perfection and this will be infinitely for your advantage the greatest riches that ye can be capable of in this world 5. If any of you lack wisdome let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him Paraphrase 5. To this indeed there is not only fortitude required but wisdome and that of the highest nature And if in such times of pressure as these any man want this true heavenly spiritual wisdome this skill of managing himself at this time of securing his interest with Christ rather then with the world of depending on Christs care of him without using other artifices of securing himself of bearing not only patiently but joyfully the utmost evils let his recourse be continually to God whom he need not make scruple or be ashamed to consult upon every occasion for his liberality is not confined like ours nor is he wont to reproach those whom he gives any thing to and he will certainly shew him this truth and furnish him with this strength of enduring cheerfully and give him when time comes the experimental knowledge of what I here say how joyfull a thing it is to be thus exercised and to retain this superiority of mind in all the afflictions that can befall us 6. But let him ask note a in faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed Paraphrase 6. But let him come to God with firm adherence on him a mind resolved whatsoever comes to stick fast to God to use no means of delivering himself but such as are acceptable to him never entertaining any doubt whether Gods waies or his own are to be adhered to for the obtaining of his ends making no question of Gods power or will to answer his requests and therefore praying and depending on him quietly for an issue but of all Whereas the contrary doubting or wavering keeps men in a perpetual tempest and agitation of mind alwaies tossed from one hold one dependence to another see note on 1 Joh. 5. b. 7. For let not that man think that he shall receive any thing of the Lord. Paraphrase 7. And besides it is the blasting of our prayers God being not wont to hear them that doe not sincerely and faithfully depend on him 8. A double-minded man is unstable in all his waies Paraphrase 8. A wavering inconstant Christian that together with the faith of Christ applies himself to unlawfull courses for his own safeguard hath the infelicity of never knowing which way to turn himself being alwaies betwixt two and disquieted upon all occasions see Ecclus 2. 13 14 15 16. 9. Let the note b brother of low degree rejoice in that he is exalted Paraphrase 9. But let the rich man that falls into a low condition through the afflictions to which this world is subject be as well pleased and thank God as heartily for his being reduced to this low estate as a poor man is wont to be when he is preferred and exalted see note on Mat. 9. d. Or thus It is no unhappy state for a man to have lost all to be brought low in the world and so to have nothing left to lose or secure Nay this he may really look on as a dignity or preferment that he hath reason to be very glad of and not to mourn for And so likewise may the rich man look with joy upon the plundrings and violences that befall him because
Cutbert Tonstall Bishop of Durham at that time in his book Contra impios blasphematores Dei praedestinationis p. 53. speaking of these very words of S. James Hanc salutarem admonitionem sequens Ecclesia Catholica suadet ante ulla compori adhibenda humana medicamenta animam Deo esse reconciliandam nè frustrà laboret medicus illi subvenire quem Deus ob peccatum flagellat sine cujus priùs obtenta gratia non convalescet aeger The Catholick Church following this wholesome admonition advises before men use any humane medicines to the body that their souls be reconciled to God lest the Physician labour in vain to cure them whom God chastiseth for sin without whose pardon first obtained the sick will not recover This indeed is a proper use of and conclusion from this Text and it will hardly without wresting yield any other V. 15. They shall be forgiven him That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken Impersonally and so rendred absolution or remission shall be given him may appear by the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins which being the Plural number cannot be joined with this which is in the Singular nor is there any other Noun that can belong to it For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord were the antecedent to it it must have been in the Active voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall remit them And thus in all probability it would have been if it had been a promise of God's pardon or remission for then as it was said the Lord shall raise him up so would it commodiously have been added and if he have committed sins he that is the Lord will remit them By this Impersonal form therefore somewhat else seems to be meant besides the Lord's remission and then that froÌ„ the precedent mention of the Elders of the Church will be concluded to be the absolution of the Church in the hands of the Rulers thereof the Bishops of which see Note on John 20. 23. This is of two sorts first a release of the offender from the publick Censures of the Church Excommunication c. inflicted on scandalous offenders upon publick cognizance of their faults upon repentance restoring such to their communion again secondly more private in case of any wasting sin more privately committed and in confession revealed to the spiritual person in which case upon faithful promise of reformation and obedience to spiritual advice and direction upon recovery to health the Elder may and ought to give the sick person the peace of the Church and the benefit of Absolution And that being by hâ—m done Ministerially and pro officio and clave non errante as it brings the blessing and prayers of the Church along with it so it may reasonably tend to the quieting of the Conscience and avoiding all scruple and doubtfulnesse as our Church affirms in the exhortation before the Communion and be a means of obtaining a release from the disease if God see fit or a pawn and pledge of remission in heaven V. 16. Confesse your faults What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins here is matter of some doubt For as according to the notation of the word it may signifie some lapses or lighter sins and so be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having committed sins in the former verse so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another adjoining it may seem to be restrained to trespasses offences against the brethren that is other men or Christians and so to be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins against God In either of these notions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing one to another will not necessarily import any more then confessing those lighter sins to any inferior fellow-Christian or to the wronged brother the addition of whose prayers may be very useful to the obtaining any mercy from God particularly that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing that here follows and the seeking his reconciliation in case of trespasse will be a duty if not of this of another Text Mat. 5. 24. and must be performed before there be any reason to hope that God will accept his private offerings or prayers for the removing that punishment which his injuring his brother hath cried to heaven for and fetch'd down upon him But it is to be observed that the King's MS. reads this place with some variation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confesse therefore your sins to one another and so the Latine also And then as that distinction of the two sorts of sins heavier and lighter against God and against the brother is superseded here so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore connecting it to what went before the prayer and absolution of the Elders and indeed the Elders being the only persons who are supposed to be present there and whose prayers ex officio will be most fit to be compared with Elias's praying v. 17. it must follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another must be restrained only to the Elders forementioned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ordinary Copies 1 Pet. 5. 5. Be ye all subject to one another must signifie as it is defined by the matter subjection which is not mutual nor of superiors to inferiors nor of equals to equals but only of inferiors to superiors and the confessing of sins to them be here prescribed as the preparative and condition of their Absolution To which purpose it is certain that as Repentance if it be sincere comprehends confession to God and if the penitent desire to approve the sincerity of it to the spiritual person and obtain Absolution from him it is necessary that he make at least a general confession and such as shall not hide any sort of his guilts from him as we read at John Baptists's Baptism Mat. 3. 6. and in the story Mat. 19. 18. where the Greek Fathers and Scholiasts agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every faithful man ought to tell his offences and to renounce and disclaim them and very useful and expedient that he descend to particulars also that his prayers may be more particularly adapted to his wants and probably prove more efficacious by this means so this particular confession will be very advantageous to the penitent for the obtaining direction to the most proper remedies for the resisting and preventing the returns of those sins in order to his fortifying himself against them 20. Hide a multitude of sins What is the meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cover a multitude of sins is a matter of some difficulty to determine It seems to be a proverbial speech and very near that of Prov. 10. 12. Love covereth all sins and if by analogie to that it be interpreted it must signifie to cover other means sins from our own eyes to cause us to look favourably on others faults to see few faults in them in order to peaceable and
friendly living with them for thus in that place of the Proverbs the opposition inforceth Hatred stirreth up strifes but love covereth all sins where hatred being opposed to love or charity covering all sins must also be opposite to stirring up strife and so must be the composing of our minds breeding kindnesse and charity to others which is done by seeing as few faults in them as may be And thus the saying of Pythagoras who is thought to have had some knowledge of the Scriptures of the Old Testament seems to be interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A garment hides the ill proportions of the body but good will or charity hides sin But it will be very unreasonable to affix this sense to this place which speaks of him that converts another from the evil of his wayes and so shall save that other's soul from death but cannot fitly be said in the future to breed in himself charity to that other or to look upon his sins with favour and indulgence It must therefore first be remembred what hath oft elsewhere been noted that the writers of the New Testament do make use of phrases or places in the Old in other senses then what in the fountain belonged to them not by way of testimony but by way of accommodation affixing to the words some sense which they will fitly bear though not that which had originally belonged to them And then secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide sin is a known phrase for pardoning or forgiving of sins So Psal 32. 1. Blessed is the man whose iniquity is forgiven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose sins are thus covered and so it may most reasonably signifie here And then the only question will be whose sins they are which he that converts another to righteousness shall cover his own or that other man's That they are not his own is thought reasonable because then a man shall be said or his charity shall be said to cover that is to forgive his sins which is the work of God only But that objection is of no force or if it were of any it would equally hold against a man's covering another's sins for neither he nor his charity can forgive another's sins in propriety of speaking And therefore there being a necessity to acknowledge some figure in the expression it will be as easie by that figure to interpret it of a man 's own sins That as in Daniel c. 12. 3. They that turn many to righteousness shall shine as the stars for ever and ever and as Dan. 4. 27. Nebuchadnezzar is exhorted to break off his iniquities by shewing mercy to the poor and as they that had fallen under the Censures of the Church by sin were in the antient Church according to the Apostolick rules to fit themselves for Absolution not only by repenting and reforming their sins but by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works of charity and mercy so this great charity of converting any from the errour of his way which is a means of saving the soul of the converted alive should be very acceptable in the sight of God and being added to his sincere repentance for his sins how many soever he hath committed should be effectual to the obtaining his pardon through the mercies of Christ under the Gospel And as this sense seems most agreeable to this place where there is a double encouragement offered to excite that charity first the intuition of the advantage to the receiver saving his soul alive which includes and cannot well be improved with the addition of covering or forgiving his sins and secondly of the advantage that devolves to himself so it will be found perfectly concordant with the doctrines and interpretations of the antient Church and no way unreconcileable with the merits and satisfaction of Christ by which only it is that God becomes propitious to our best performances or the doctrine of Justification by faith which doth not exclude but suppose the rewarding of our charity If this be the meaning of this place there will then be little reason to doubt but it is the importance also of the same words 1 Pet. 4. 8. for charity shall cover a multitude of sins which are used as an argument to the believing Jews to impresse on them the practice of Christian charity then at that time of the approach of God's judgments on the obstinate persecuting Jews and Gnosticks whose impurities and hating and pursuing of the Orthodox Christians were sure to bring vengeance suddenly upon them and sobriety and vigilance in prayer and fervent charity were the likeliest means to avert it from any the latter of which saith the Apostle hath that force in it as to propitiate God to those that have been formerly guilty of many sins supposing now they have repented and forsaken them THE note a FIRST EPISTLE GENERAL OF PETER THE time of writing this first Epistle of S. Peter is ordinarily affirmed to be the 44 th year of Christ at which time he is supposed to have planted a Church at Rome and from thence to have wrote this Epistle to the Jewish Christians which either before their Christianity dwelt out of their own country see Act. 2. 10. or because they were Christians were driven out of it Act. 11. 19. That it was written from Rome seems evident by the salutation in the close ch 5. 13. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-chosen questionlesse signifies their fellow-Church of Jewish Christians and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Babylon denotes Rome see Note on Revel 18. a. That S. Peter and other the Apostles were persecuted by Herod Agrippa appears Acts 12. 1. and accordingly the Apostles going out of Judaea is placed by Baronius in An. Chr. 43. that is in the second of Claudius's Empire That Peter came to Rome in that second of Claudius is affirmed by Eusebius in Chronico and in like manner by S. Hierome De script Eccles Secundo Claudii anno Simon Petrus Romam pergit In the second year of Claudius Simon Peter goes to Rome and so saith Orosius l. 7. c. 6. that at the beginning of Claudius Peter came to Rome and converted many there to the faith of Christ according to that of Epiphanius that the Church of Rome was founded by Peter and Paul And so saith Gaius and Dionysius Bishop of Corinth the former calling the monuments of those two Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of those that built that Church and the latter calling that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plantation made by Peter and Paul All which as they are evidences of Peters having been at Rome so is that the prime thing doubted of by those later writers which question this date of this Epistle Agreeably hereunto the principal design of this Epistle is to comfort and confirm those Jewish converts who were thereupon driven from their homes Acts 8. and from Judaea and Samaria where at first they were scattered v.
1. driven farther off at length by the malice and persecutions of the obdurate Jews to Phoenice and Cyprus and Antioch Act. 11. 19. and here to Pontus Galatia and Cappadocia Asia and Bithynia Which persecutions for the name and profession of Christ he makes matter of the greatest joy to them c. 1. 6. and so again c. 4. 13. mixing withall many precepts agreeable to their present condition especially that of abstaining from carnal lusts c. 2. 1. and discharging the offices that belonged to them in their several relations of subjects c. 2. 13. of wives c. 3. 1. of husbands v. 7. of Bishops in the Church c. 5. 1. CHAP. I. 1. PETER an Apostle of Jesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Paraphrase 1. Simon an Apostle of Jesus Christ and by him surnamed Peter to the Jews that have receiv'd the faith of Christ and are dispersed and so journ in Pontus c. called the Asian dispersion see note on Joh. 7. d. 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and note a sprinkling of the blood of Jesus Christ Grace unto you and peace be multiplied Paraphrase 2. Who according to the good pleasure and purpose and decree of God to rescue a remnant of the Jewes out of the common deluge of sin and destruction are by the word preached and miracles wrought by the Apostles the means used by the holy Ghost to convert men to Christianity brought to this blessed state to obey Christ and to be in covenant with him who signed it with the effusion of his blood and thereby enabled and obliged us to perform the condition of it I salute you all in the Lord and wish you all increase of all Evangelical blessings and of all prosperity 3. Blessed be the God and father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead Paraphrase 3. Blessed be the name of that eternal God the God and Father of Jesus Christ who is our Lord who out of his infinite mercy to frail sinful mortal men hath by raising Christ from the dead and setting him at his right hand and by the blessed consequents of that given us grounds and matter of hope and cheerfull assurance 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you Paraphrase 4. That he will raise us also from our state of sin and mortality to an eternal pure estate designed to you believers as to his sons begun here and to be compleated to you in heaven now reserved for you and when it is bestowed sure to remain to you to all eternity 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time Paraphrase 5. Who in the mean time are and shall be preserved from present dangers by the power of Christ which he hath promised to shew forth in defending of believers that we may be partakers of that famous deliverance so oft spoken of in the Gospel see note on Mat. 10. h. 24. g. Luk. 13. b. Rom. 13. c. 2 Thess 1. b. which is now within few years ready to appear v. 7. 6. Wherein ye greatly rejoice though now for a season if need be ye are in heavinesse through manifold temptations Paraphrase 6. And this is fit matter of rejoicing to you in the midst of your present afflictions or though for the present ye are permitted by his divine wisdome to be exercised and saddened with variety of afflictions 7. That the triall of your faith being much more precious then of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Jesus Christ Paraphrase 7. That the trial of your faith by sufferings being a thing that tenâ—s much more to your advantage then the trial of gold doth to the advantage of gold because gold is apt to be worn out and perish see v. 18. even after it is tried in the fire and found to be good whereas your faith approving it self to God shall â—â—t perish and so hath the advantage may prove successful to the obtaining for you approbation and honour and glory at the final day oâ—â—oom and the like here at this other day of Christ's coming to destroy your persecuters and to give you an honourable â—â—cerniâ—â—e deliverance ver 5. see ver 13. and ch 4. 13. and note on 2 Thess 1. b. 8. Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with joy unspeakable and full of glory Paraphrase 8. Whom though you do not know by face you yet love on whom though you see him not you yet believe and so doing rejoice with that joy that cannot be expressed by you nor valued sufficiently by others 9. Receiving the end of your faith even the salvation of your souls Paraphrase 9. And shall suddenly receive the crown and reward of your faith an eminent deliverance here when they that have fallen off shall perish by that means by which they meant to preserve themselves and eternal salvation hereafter 10. Of which salvation the prophets have enquired and searched diligently who prophesied of the grace that should come unto you Paraphrase 10. Of which deliverance see note on Rom. 13. c. many of the antient prophets that prophesied of the remnant of the Jews that should be saved or escape out of the common infidelity that is embrace the Gospel covertly foretold in those prophecies which belonged first to the deliverance of the Jews out of Babylon and from Antiochus which were types of what is now approaching 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the glory that should follow Paraphrase 11. Not knowing perfectly to what point of time it was or what age it should be of which their prophecies were ultimately to be understood concerning the sufferings and afflictions which should befalâ—â—â—â—st and the Church or the body of Christ that is Christians and after them the resurrection both of him and them and the visible deliverances out of them and destructions on their enemies see Dan. 9. 22 c. 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the holy Ghost sent down from heaven which things the Angels desire to look into Paraphrase 12. Which prophets received revelations also that the things which they spake of were to be eminently fulfilled not in their own but after-times even the times of the Gospel called by them
and no other means of appeasing them save the denying of the Faith or by compliances seeming to doe so that whosoever was not sincere was sure to be tempted out of his profession V. 14. Glorie That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory is answerable to the Hebrew Schechinah the appearing of God by Angels or any other glorious way hath been often said Note on Mar. 1. 2. see 2 Pet. 1. 3 17. and Jude 24. and that that also signifies that eminent way of Gods appearance which is therefore called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Incarnation and being of Christ here on the earth hath been formerly noted also on Joh. 1. c. So 2 Cor. 4. a. the glory of God in the face of Jesus Christ is the glorious exhibition of God so visible in Christ here on the earth And so most probably here it signifies and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the state or condition of Christ when he was here upon the earth with which is here fitly joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of God so Christ incarnate was God blessed for ever that is the same way of dispensation and oeconomy which was used on Christ when he was here on earth see Note on Luk. 9. e. And that this is the meaning of it here will be judged by the Context which pronounces them happy that are reproached for Christ's name because by that means they are made like Christ that prime person that suffered for well doing V. 15. A busie-body What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will best be guest by observing first that it is here joined with other great and grosse sins Theft Murther Evil-doing secondly by comparing it with another word of near signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 3. 11. against which the Apostle exhorts 1 Thess 4. 1. This crime is either of a lower or higher sort the first is idlenesse the second improves it into sedition Against the former the Apostolick doctrine did proceed by way of censure that they were not to be acknowledged in the Catalogue of those poor that were to be relieved by the Church out of the publick stock but rather under the title of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disorderly persons used as thieves with whom they are here placed which were to be sold as slaves forced to labour and so taken off from their idlenesse and medling with other men's matters Thus among the Aegyptians idlenesse was a capital crime among the Lucani he that lent money to any idle person was to loose it among the Corinthians the slothfull were delivered to the carnifex saith Diphilus Another higher then this there was of undertaking to have the charge of those that do not belong to them a fault which at this time was very observable among the Jewish Zelots who pretending to and promising themselves a perpetual immunity from all power of men as the onely children of God which were not therefore to be under any man particularly under Heathens but to enjoy an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immunity would force all men to join with them against the Romans that is against the publick peace calling themselves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefactors and saviours of the nation and plundering all that would not be as active and seditious as themselves Such as these were very rife at the time of writing this Epistle and might justly be here ranked with thieves and murtherers being most eminently both of these under pretence of zeal to the Law and making all men perform their duty V. 17. For the time The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will most conveniently be joined with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. as the matter of the Christians joy and occasion of his glorifying God that this is the season of judgments beginning at the house of God For there being two parts of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgment the one tolerable the other intolerable the one for advantage of the sufferer the other for the greatest disadvantage the one here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first part of the judgment the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or tail of it the one assigned to pious men the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house of God the other to the impious obdurate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient see c. 3. g. it must needs be look'd on as an happy condition and that which is matter of joy and not of sorrow to any that they have their part in the former of these and not in the latter of them What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end here is may perhaps be questioned whether any vengeance in this life or that greater in another life But the answer is easie it belongs primarily to the vengeance that here should light upon the obdurate Jewes their utter excision now approaching styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all things v. 7. in comparison with which the persecutions that now fell on the persevering Christians from their hands were very light and supportable but this not to exclude but to be the entrance on that sad arrier the dregs of that bitter cup in another world What is here addded of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous scarcely escaping is thaken from Prov. 11. 31. where that which is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is from thence rightly rendred by our English behold the righteous shall be recompensed on the earth is by the Septuagint by mistake as it is probable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some other word rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous hardly that is not without some difficulties and persecutions escapes where as the recompence on earth which the righteous meets with is the punishments and afflictions which befall him in this life so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saved must be the temporal preservations here or immunity from afflictions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardly saved his bearing some sharp pungent part of them but those not comparable with that other part of God's cup of trembling which expects the ungodly both here in a remarkable destruction and in another world CHAP. V. 1. THE Elders which are among you I exhort who am also an elder and a witnesse of the sufferings of Christ and also a partaker of the glory that shall be revealed Paraphrase 1. The Bishops of your several Churches see note on Act. 11. b. I exhort who am my self employed here at Rome to govern the Church one that attended Christ at his crucifixion and was also at his Transfiguration present at that discourse concerning the glory that should be consequent to his death see 2 Pet. 1. 16. the remarkable destruction of his crucifiers and deliverance of his faithful disciples see note on 2 Thess 1. 6. 2. Feed the flock of God which is among you taking
his definition of despotick government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which respects the rulers own profit and not the subjects For this is the manner of the Kings of the nations and consequently will be so of their King if they will have one 1 Sam. 8. 11. to receive tributes and the like from their subjects and to be maintained by them in all their splendour and greatnesse that belonged to them all the pomps and expences of their families and courts being fetched out of their subjects purses and persons Which consideration would saith Samuel make them think their present estate under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being governed by God immediately much better to them v. 18. And that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to behave themselves after the manner of these to use their power in order to their own profits and greatnesse like those Neh. 5. 5. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used And this is here forbidden the governours of the Church they may not make this their manner of ruling to exercise this power over their flock but to give them examples of all kind of Christian vertue and so neither to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strikers imperious masterly persons ruling roughly and harshly and in ostentation of their power nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetous griping making advantage of Ecclesiastical power to squeez gain out of men Which two things are so severely interdicted the Ecclesiastical ruler 1 Tim. 3. 3. Tit. 1. 17. and perhaps are intended here also v. 2. the first by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not forcibly in an Active sense not using violence toward the flock and the latter by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not making filthy gain that is such as the use of their power over the flock brings them in over and above that proportion which by the Church is allotted for their maintenance Ib. Heritage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be the several provinces over which each of the Governours mentioned together in the Plural v. 1. are placed So Act. 1. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of ministry and Apostleship is that charge or portion assigned by lot to Matthias whither he was to goe and officiate and preach the Gospel From which division then made among the Twelve at their setting out on their travails to plant the Gospel they and all others ordained by God to be Apostles or Bishops had afterward their provinces to govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule as Pastors and Bishops v. 2. when they were converted to Christianity As among the Romans the Province which such a Proconsul was to administer or govern was his lot or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lordship In relation to these Provinces among the Romans over which Procurators or Praetors or Proconsuls were set or to which they were advanced as to a Magistracy or preferment and raised great wealth there from their Provinces as Cicero tells us of Verres and the Praetor of Sicilie it is that here the Apostle commands the Bishops not to bear rule as they do over their Provinces that is by force and with griping and squeezing wealth out of them that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note a. but to rule them as Pastors do a flock going before and so conducting them which is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming examples of the flock after the manner of the sheep in those parts where the Pastor going before the sheep hear his voice and follow him and that as it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly and chearfully V. 5. Clothed What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies is particularly set down by Julius Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. c. 18. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon the servants coat is added a little white garment called by this name by which it appears to be a habit peculiar to servants and by what Hesychius and Phavorinus say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies being bound and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band it appears to be some kinde of girdle or belt and agreeably Hesychius and Phavorinus explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Aegyptian girdle This as it is a belt or girdle is an embleme of obedience and much more so as that girdle was proper to servants and so 't is here used by the Apostle to denote humility to those that are placed over them as their badge by which they may be known to be servants of Christ That it is no barbarous word see Photius Epist 156. who cites out of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Apollodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I girt it upon me which agrees with the notion of a belt which we have given of it V. 13. Elected together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call or cull out are in effect all one and agreeably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church are so too noting the society and assembly of Christians as they are separate from the world and in that respect said to be called or picked or culled out of it Thus I suppose the word is used in Ignatius's Epistle to the Trallians or by the interpolator if that be not the original reading where speaking of Bishops he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia non est coetus evocatus aut peculiaris that is in effect the Church is not a Church of such as it ought And so it must be understood by those words which follow in Videlius's copy and if they were not written by Ignatius seem to be a Scholion to explain them and as such to be added to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a collection of Saints not an assembly of pious men And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie that Church which was planted together with them their sister-Church see Note on 2 Joh. a. That S. Peter was now at Rome when he wrote this Epistle in the second year of Claudius is collected by Baronius and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be resolved to signifie Rome see Euseb l. 2. c. 14. and Jerom. De Scriptor Eccl. in Marco so called either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the great splendor of that city saith OEcumenius or else because of the great confusion of Idolatry which S. Peter found there see Rev. 18. Note a. And so the Church in Babylon the Christians in that heathen city of Rome THE note a SECOND EPISTLE GENERAL OF PETER THat this second Epistle of S. Peter was not at first received in the Church of Christ
which is to be adored and on the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the holy Ghost So Dionysius Bishop of Rome cited by Athanasius in Epist de Decret Synod Nic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These that is the true disciples of Christ evidently know that the Trinity is preached by divine Scripture but that three Gods are not preached by the Old or New Testament So Tertullian against Praxeas Deum unicum quidem sed cum oeconomia esse credendum expavescunt ad oeconomiam numerum dispositionem Trinitaetis divisionem credunt Unitatis quando Unit as ex semetipso derivans Trinitatens not destruatur ab illa sed administretur We are to believe one God but with the oeconomie or administration they are affrighted at the oeconomie and think the number and order of the Trinity is the division of the Unityâ— when indeed the Unity deriving the Trinity from it self is not destroyed by it but administred And Ecce dico alium esse Patrem alium Filium alium Spiritum sanctum non tamen diversitate alium sed distributione nec divisione alium sed distinctions Loe I affirm the Father to be another the Son another the holy Ghost another yet not another by diversity but by distribution nor another by division but distinction And Qui tres unum sunt non unus Quomâ—do dictum est Ego Pater unum sumus ad substantiae unitatem non ad numeri singularitatem These three are one nature not one person as it was said I and my Father are one for the unity of the substance not the singularity of the number The like place out of S. Cyprian was before produced and this text from 1 Joh. 5. made use of for the asserting it And so we see the truth of what we find in the debates of the first Nicene Council on which their decrees are founded Christum consubstantialem Filium Patri juxta olim traditam Ecclesiae Apostolicam fidim expressis testimoniis demonstrantes that the doctrine of the consubstantiality of Christ the Son to the Father is by express testimonies demonstrated to be according to the Apostolick faith of old delivered to the Church and that of Hosius in the name of the Council Trinitatem individuam ineffabilem unam divinitatem candem ipsius essentiam esse credentes eandem confitemur juxta nobis ab initio traditam ipsius fidei dogmatum integritatem à Domino per sanctos ejus Apostolos à sanctis ejus Apostolis à sanctis antiquis nostris Patribus qui Apostolorum sanctam fidem illibatam conservaverunt We believe the individual Trinity the ineffable one Godhead and that the essence thereof is the same and we confesse it the same according to the integrity of the doctrines of the faith from the beginning delivered to us from our Saviour by his holy Apostles and from his holy Apostles and from our holy antient fathers who conserved the holy faith of the Apostles intire So in Athanasius's Epistle to the Africans telling them of the Acts of the Council and of the decree of adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consubstantiability of the Son with the Father he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishops in the Council did not invent these words for themselves but having testimony from their fathers thus they wrote For there were antient Bishops about one hundred and thirty years before that Council both of Rome and of this city who reprehended those who affirmed the Son to be a creature and not consubstantial with the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this Eusebius Bishop of Caesarea acknowledged who having formerly gone on in the Arian heresie but afterward subscribed to the Council of Nice wrote and confirmed it with his own words saying We have found some of the antients considerable persons and eminent Bishops and writers which concerning the Divinity of the Father and the Son used the word Consubstantial And these words of Eusebius are at length to be seen in his Epistle in Theodoret l. 1. c. 11. All which being evidences of the doctrine of the Church before the Council of Nice are of full force to demonstrate that which I have now in hand viz. that the Catholicks in their controversie against the Arians had no occasion to insert these words and that this was the doctrine of the Church before that Council of Nice Much more might be added on this subject This I have chosen to say on so great an occasion once for all V. 14. Aske any thing according to his will ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asking according to God's will seems to comprehend two things the first in respect of the matter of his prayer that that be according to God's will and the second in respect of the disposition of the petitioner that he duly be have himself in asking according to God's will For the former of these the matter of the prayer that must be according to the will of God and so it may be two waies First by being not only perfectly lawful and so not contrary to his will for so is every indifferent thing which we have no reason to be confident that God will grant us upon our demand but also good and acceptable in the sight of God such is the gift of his Spirit Luc. 11. 13. such the increase of faith which the Disciples prayed for meaning thereby God's gift of grace so farre as to enable them thus to grow and increase not the habit or degrees of the habit of that vertue for those are regularly to be acquired by our acts or exercises of that strength which God bestowes our making use of that talent intrusted to us to which his promise of more grace is confined whilst from him that laies it up in a napkin he takes away that which he hath nor again the acts of that vertue for those are no otherwise given us by God then as he gives us strength to perform them which the Apostle expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 13. his working in us to work or doe upon which the exhortation is founded of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working and working out our own salvation Secondly it may be according to his will by being agreeable to his wisdome which alwaies bounds and limits and determins his will And thus a thing may be supposed to be three waies First when that which is prayed for is not contrary to any decree of God which being an act of his will is also an efflux of his incomprehensible wisdome This decree of God is to us expressed by God's oath past on any thing which makes it immutable Hebr. 6. 17. as when of the provokers Hebr. 3. 18. God sware that they should not enter into Canaan for in that case it was certain that neither Moses's prayers for them nor their own for themselves should prevail to reverse it though that others who did
admonitions and censures of the Church of which as there were several degrees so he that did not reform upon the first was within some time to be put under the second or higher and not reforming then was to fall under the third which was wont to be called by the Jewes Schammatha which signifies there is death a punishment proportioned to this sin and from the title thereof this seems to be called here a sin unto death Not that every deliberate or wilful sin is here so styled though that also be mortiferous without repentance for of this sort is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin indefinitely taken according to the use of this writer see Note on c. 3. a. and according to that which follows v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every iniquity is sin and yet every such as it there follows is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto death in this sense but the phrase peculiarly belongs to a wilful sin to which without repentance or reformation eternal perdition is denounced heightned and aggravated farther with the addition of obstinacy against all perswasions and means of melting which renders him hopelesse and own'd to ruine and there is nothing left for him but a fearful looking for of judgement and fiery indignation which shall devour the adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these that walk thus contrary to God resist his admonitions his grace all his methods of reducing them Of these the Apostle here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say not that he that is the Christian brother shall pray for such an one Which words may seem very cautiously set not that he forbids but onely doth not command to pray for them or doth not promise any good successe to the prayers that are offered up for such an one Agreeably to what is said of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 10. 26. those that sin wilfully after the receiving the knowledge of the truth where the wilfulnesse is added to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinning deliberately and denotes the contumacious continuing in any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or deliberate sinne that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there remains no longer any sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such sinnes so wilfully continued in noting thereby the suspension of the prayers of the Church or the inefficaciousnesse of them which are answerable to the sacrifices of old time as when of obdurate sinners it is said that if Noah Daniel and Job the three great examples of powerfull intercession were there a praying for them they should not be available for the pardon of such That such as these were deprived of the benefit of the prayers of the Church and out of meet pity delivered up to Satan as the onely remaining charitable method by that means to rouze and awake them out of sinne is sufficiently known in the Antient Canons And it is the advice of Clemens Alexandrinus Str. l 7. concerning such insensate incorrigible sinners that we should pray to God for some temporal punishments upon them as the onely reserve behinde to make impression on them And that was done in the anathema or Cherem where they used execrations upon them not as an act of hatred but kindnesse toward them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh that the spirit might be saved in the day of the Lord. Where still it is not defined unlawful to pray for such either for their pardon or for their repentance to qualifie them for it but they are onely look'd on as excommunicate persons that must not be encouraged with admission to the publick prayers of the Church or the privileges of Christians but marked out and branded and shamed to reformation V. 21. Idols The idols that are here mentioned are sure those that the Gnosticks used To which purpose there is an eminent place in Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were of the heresie of Simon Magus pretended to be of the Christian religion and to have forsaken the superstition of the heathens in worshipping of idols and yet came back again to that which they pretended to have forsaken falling down to the pictures and statues of Simon and Helene and by sacrifice and incense and drink-offerings doing adoration to them And besides these many abominable impurities not fit to be named there were among them All which together may well be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols which the Christians are here warned to beware of THE note a SECOND note b EPISTLE OF JOHN THat this second and so likewise the third Epistle of John was not written by John the Apostle is conjectured in the Posthumous Annotations of the learned Hugo Grotius and that much more tolerably then what hath been mentioned concerning the second Epistle of Peter There many changes were to be made in the Text to make the conjecture passable but here all circumstances of the Text doe fitly enough concurre to make it possible that John which was by S. John the Apostle made Bishop of the Jewish Christians at Ephesus should be the Author of these Epistles Of that John the antient Author of the Constit l. 7. c. 45. makes mention that as Timothy was made Bishop of Ephesus by S. Paul that is Bishop of the Gentile Christians there by the Apostle of the Gentiles so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John was ordained by John that is a second John made Bishop of the Jewish Church there by John the Apostle of the circumcision Gal. 2. 9. who planted the Jewish Church at Ephesus That this second John the Bishop of Ephesus was the writer of these Epistles the chief argument that is produced is that from the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elder by which this writer calls himself and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle A second from the incomplete reception that these Epistles had in the first ages being not acknowledged by some Churches for a while A third from Diotrephe's opposing this Author 3 Ep. 9. which it is thought strange that any Christian should doe to an Apostle But these arguments have very small force in them toward the inferring the Conclusion For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elder being a word of honour and dignity and belonging in the New Testament to the supreme Ruler of any Church and to none else that we can discern see Act. 11. Note b. it may very fitly belong to an Apostle residing and presiding in any Church as it is certain S. John had done at Ephesus for some time and the rather being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder by way of eminence And this will be more probable if it be confidered what account hath formerly been given Note on Tit. of 1 Joh. of the character of this Apostles style who useth not in his Gospel and accordingly it is in his former Epistle which is acknowledged to be his to name or mention himself unlesse it be by some circumlocution And
the rest there will then be another ground of calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that literally signifies chief in power or authority Ephesus being indeed the chief Metropolis of all Asia V. 10. Neither bid him God speed This form of interdict here is an imitation of the practice of the Jewes in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anathema against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or apostates who were to be excluded not onely from commerce but from the smallest kind of ordinary salutation THE THIRD EPISTLE OF JOHN 1. THE Elder unto the well-beloved note a Gaius whom I love in the truth 2. Beloved I wish above all things that thou maist prosper and be in health even as thy soul prospereth Paraphrase 2. It is my fervent prayer for thee that it may be with thee in all outward things as it is in respect of thy soul that every thing may succeed prosperously with thee 3. For I rejoiced greatly when the brethren came and testified of the truth that is in thee even as thou walkest in the truth Paraphrase 3. For it was great matter of comfort and joy to me when the Christians that came out of Judaea came and told me of the sincerity of thy Christian course see note on 1 Cor. 13. g. and gave me assurance of thy perseverance 4. I have no greater joy then to hear that my children walk in truth Paraphrase 4. There is nothing that I more delight in in the world or of which I more abundantly rejoyce then to hear that those which have been converted by me do adhere to that profession and live after a true Christian manner 5. Beloved thou dost faithfully whatsoever thou dost to the brethren and to strangers Paraphrase 5. It is most Christianly done of thee to do as thou dost toward the poor Christians and strangers that have been among you Rom. 16. 23. 6. Which have born witnesse of thy charity before the Church whom if thou bring forward on their journey after a godly sort thou shalt do well Paraphrase 6. Who gave publick testimony of thy charity shewed to them And as then thou didst so it will be a pious work in thee to help them now again and furnish them for their travail see 1 Cor. 16. a. in publishing the Gospel and that in a Christian manner and for Christ's sake whose ministers they are 7. Because that for his names sake they note b went forth taking nothing of the Gentiles Paraphrase 7. For 't is on Christ's errand that they have taken this journey that is to preach the Gospel of Christ or for the testimony which they have given to the Gospel that is because they have published the Christian faith they have been driven out of their Countrey that is Judaea by the Jewes and being so they are also look'd on shiely by the Gentile Christians where they come v. 10. cast out by their Countrey-men the Jews for being Christians and not entertained with any kindnesse by the Gentile Christians for being Jewes 8. We therefore ought to receive such that we might be fellow-helpers to the truth Paraphrase 8. And therefore 't is but necessary that they be relieved by some and they that shall relieve them shall thereby have the comfort of co-operating and contributing their part toward the propagating of the Gospel of Christ 9. I wrote unto the Church but note c Diotrephes who loveth to have the preeminence among them receiveth us not Paraphrase 9. To this purpose I wrote to the Church but Diotrephes that would fain be Bishop there gives no heed to my Letters 10. Wherefore if I come I will remember his deeds which he doth prating against us with malicious words and not content therewith neither doth he himself receive the brethren and forbiddeth them that would and casteth them out of the Church Paraphrase 10. For which contempt of his I shall at my coming use some severity upon him and teach him to use me better especially seeing he is not content thus to slight and baffle me and to reject the Christian Jewes that come thither but farther restrains others that would not have been so unhospitable will not permit the Gentile Christians to receive them to their communion but utterly rejects them out of the Church 11. Beloved follow not that which is evil but that which is good He that doth good is of God but he that doth evil hath not seen God Paraphrase 11. Brethren be not ye followers of these evil ways but contrariwise follow all Christian meeknesse towards the Jewish Christians Rom. 14. 1. He that is kind and merciful and willing to receive all to communion is of a Christian temperâ—â—◠〈◊〉 shews himself to be but he that is malicious and proud and separates from others knows not what belongs to Christianity 12. Demetrius hath good report of all men and of the truth it self yea and we also bear record and ye know that our record is true Paraphrase 12. Demetrius indeed a Gentile convert hath a very good testimony from all men that know him and indeed hath done many things which testifie more fully of him then the suffrages of men can doe And the same testimony I and others with me give him also and ye know that what we say is true 13. I had many things to write but I will not with ink and pen write unto thee 14. But I trust I shall shortly see thee and we shall speak face to face Peace be to thee Our friends salute thee Greet the friends by name Annotations on the third Epistle of John V. 1. Gaius Who this Gaius was cannot certainly be affirmed That it is the same that is mentioned by S. Paul Rom. 16. 23. may seem probable by that which is there said of him that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person that entertained Paul and the whole Church or generality of Christians in like manner as here ver 5. Gaius is said to have been very kind to the brethren and to the strangers and to have furnished them for their journey in a very liberal manner But one circumstance there is which is of force against this This Gaius Rom. 16. appears to be a Corinthian and so to be mentioned there from whence S. Paul writes the Epistle as his host and so as an inhabitant not a stranger there And then there is little reason to doubt but that this is he that is mentioned 1 Cor. 1. 14. as one that was there converted to the faith and baptized by Paul whereas the Gaius here is by S. John called his son or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. which signifies him to have been begotten in the faith that is converted by S. John Another of that name there is mentioned Act. 19. 39. of whom it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-travailer of Paul and this was a Macedonian and of the
city of Derbe Act. 20. 4. and so distinct from him of Corinth also and probably from him that is mentioned here who could not have been so fit for the employment v. 5. of entertaining the brethren and strangers if he were employed in preaching the Gospel as a fellow-travailer of S. Paul It remains therefore that this Gaius here be some third person of a Roman name Gaius and Caius being all one and a very common and vulgar name of which therefore it is not strange that there should be three distinct persons mentioned in the New Testament and so some Gentile Christian an eminent member of that Church v. 9. to which S. John seems to have written his second Epistle see Note on 2 Joh. a. no where else but in this place mentioned in the New Testament V. 7. Went forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went out is capable of two notions First it may signifie a voluntary going out and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the name of Christ must signifie their preaching and propagating the Gospel for which they took their travail from their own countrey But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie also a violent ejection So Mat. 17. 21. speaking of the ejection or casting out of a devil the like phrase is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this kind goeth not out by going out meaning ejection Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Syriack to go out and to be cast out also and accordingly Mat. 8. 12. the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exibunt they shall go out but the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be cast out According to which it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out and sent out are used promiscuously the one for the other see Note on Mat. 9. i. And then going out for Christ's name is being banished or cast out of their countrey for the profession of the faith of Christ which we know the Jewish Christians were Act. 8. 1. and 11. 19. V. 9. Diotrephes This Diotrephes was a Christian that from Gentilisme received the faith in that Church to which Gaius belonged and to which the Apostle seems to have written the former Epistle commendatory of the brethren ver 9. From hence appears that which was intimated Rom. 14. 1. that the Gentile Christians were in part guilty of the breach betwixt the Jewish Christians and them and not onely the Jewes There it seems as the Jewish judged and condemned the Gentile Christians for using their Christian liberty so the Gentile Christians despised and set a◠nought the Jewish Here it seems the matter was driven higher that is they did not so freely relieve the Jewish Christians that were driven out of their countrey for the faith as they ought in Christian liberality to have done That seems to be the meaning of ver 7. that the Jewish Christians that were driven out of Judaea for the profession of the faith see Note b. were not now in this Church of Asia so liberally and hospitably treated as the laws of Christian charity obliged and as belonged to them as strangers v. 5. to furnish them for their journey ver 6. Secondly they were some of them so farre guilty in this matter that when S. John wrote his letters of commendation for them these were not effectual Diotrephes rejected or gave no reception or heed to his letters and by this means the rest of the Church also being otherwise willing to have entertained them were detained from doing it ver 10. Thirdly he not only denied them that hospitable reception and relief but utterly rejected them from their communion cast them out of the Church ver 10 Whether this Diotrephes were a Bishop in this Church it may de doubted or whether onely one that immoderately affected that dignity or assumed it not belonging to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie one that loves useth immoderately this dignity when he hath it and one that seeks it inordinately or assumeth it It is possible that he was a Bishop and being so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast out the Jewish Christians out of the Church and that in spight of S. John's commendatory letters who had an Apostolical power over him and all other Bishops of Asia But it may also be very probable that as the Hereticks of those times did contemn and affront the Bishops and Apostles themselves so this Diotrephes might doe without having any real authority in the Church but onely assuming it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a presumptuous confident bold person THE GENERAL EPISTLE OF note a JUDE IT is but agreeable to the former conjectures in the posthumous Annotations of the most learned H. Grotius to determine here also as in the second of Peter and second and third of John that the writer was not Jude one of the twelve Apostles and accordingly to affix it to Jude a Bishop of Jerusalem But of this there is no proof offered save only first That he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle of Jesus Christ Secondly That it was not translated into all languages and received into all Churches Thirdly That in the Catalogue of the Bishops of Jerusalem the fifteenth that is named is called Judas To the first of these it may be sufficient to answer that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostle of Jesus signifies one sent upon the services of Christ with commission from him so it is in effect all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant of Jesus and so the latter as proper a style of any Apostle of Christ as the former But then secondly in the title of the Epistle which is the sense of the antient Church in this matter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Jude the Apostle and in the Text it self there is a mark as characteristical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother of James which can belong to none but to Jude the Apostle To the second I answer as before to that of the second of Peter that this Epistle was not so universally known and undoubtedly received at first as other parts of the New Testament which notwithstanding it was yet soon after universally known and translated and received into the antient Canon and the Apostolicalnesse of the writing never so questioned by any as to assigne it any other Author or to doubt of the truth of any thing contained in it As for Jude the fifteenth Bishop of Jerusalem that opinion of his being the Author of it affixeth it to the time of Adrian whereas this Epistle by the subject of it common to it with the second of Peter and by the many passages of agreement appears to have been written on the same occasion and about the same time that the second of Peter was which hath already appeared see Note on
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this world or earthy but heavenly and Angelical to begin at the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
put to death and so knowes how to have compassion on all faithfull Christians that suffer in like manner Heb. 2. 17. and rose again to life and now lives never to dye again and hath all power over that invisible state and continuance in death and over death it self see note on Mat. 11. 1. being able to fetch any man out of that condition and restore him to life again and so fit to relieve and reward any that suffers though it be death it self for his sake To which purpose saith he for the evidencing the truth of what now I say that is of my faithfull care of all those that continue constant to me whilst I destroy the obdurate 19. Write the things which thou hast seen and the things which are and the things which shall be hereafter Paraphrase 19. Do thou write the visions which thou hast formerly seen a representation both of the things which are now a doing and of others which shall soon follow after them 20. The mystery of the seven stars which thou sawest in my right hand and the seven golden Candlesticks The seven stars are the note h Angels of the seven Churches and the seven Candlesticks which thou sawest are the seven Churches Paraphrase 20. And for that which thou now seest which thou art to write also as I bad thee v. 11. the meaning of it is that it representeth to thee the seven Churches to which thou must communicate these visions in an Epistle and the seven Governours of them The seven starres which were shewed thee in the vision signifie so many Governours of those so many Churches v. 11. and the Candlesticks signifie the Churches themselves Annotations on Chap. I. V. 2. The testimony of Jesus The testimony of Jesus is the Gospel as it was preached and testified by him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most creditable authentick witnesse ver 5. and accordingly 't is called I 1 Cor. 1. 6. the testimony of Christ and 2 Tim. 1. 8. the testimony of our Lord and the testimony of God 1 Cor. 2. 1. For as there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 record or testimony that God testâ—fied of his Son Joh. 8. 18. both the voice from heaven and the miracles which he did c. and as the Apostles office and the Baptists Joh. 5. 30. was peculiarly that they should testifie of Jesus Joh. 19. 35. and 21. 24. Act. 1. 22. so it was the great Prophetick office of Christ that he should testifie of the truth declare the will of God and demonstrate by prophecies by miracles by laying down his life and by his Resurrection and descent of the holy Ghost that it was such see Note on ch 3. c. Thus in the ninth verse of this Chapter where John is said to be in the Isle Patmos that is banished for the word of God and for the testimony of Jesus the meaning is evident that he was in that exile for having preached that Gospel of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Andreas Caesariensis the word of God is the Gospel which he wrote not that it is certain that he had written it when he was banished into Patmos but because that very Gospel which he wrote upon the entreaty of the Asian Bishops for the confuting of Cerinthus c. was in substance preached before by him throughout all Asia and many converted to the faith by it V. 4. Asia That Asia here signifies not that fourth part in the division of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in another notion of the word known to Geographers the Lydian or Proconsular Asia is largely demonstrated by the most reverend Archhishop of Armagh in his discourse on that subject Thus the word is used Act. 19. 26. where Paul is said to have perswaded much people not only at Ephesus but almost through all Asia where Asia must needs be that Province of which Ephesus was the chief Metropolis and so Act. 20. 18. all the Bishops of Asia are by letters sent to Ephesus summoned to meet Paul at Miletus where as he foretells them v. 29. that soon after his departure cruel ravenous wolves will enter in not spacing the flock and that among themselves will arise false teachers and accordingly Timothy was then left Metropolitan of Ephesus that he might charge such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to disseminate those false doctrines 1 Tim. 1. 3. so it appears it soon fell out for S. Paul tells Timothy 2 Tim. 1. 15. as a thing known by him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they that were in Asia rejected him which in all reason is to be understood of the generality of the Bishops near if not under this Metropolitan of whom two are there named by him Phygâ—llus and Hermogenes That it was the heresie of the Gnosticks that thus infested these Churches may appear by the Epistles to Timothy where they are distinctly named by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Science falsly so called 1 Tim. 6. 20. and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fabulous Poetical Theologie consisting of strange Genealogies imitated from the heathen Poets which the Valentinians had from the Gnosticks and are described at large by Irenaeus in his description of that heresie And accordingly here is Christ's message sent to these Bishops of Asia to reprehend and warn them against this heresie Now in this Asia as there were many cities so there were some metropoles chief or mother cities to each of which the lesser adjacent cities were subordinate Of this sort the first was Ephesus saith Ulpian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inl Observ D. de Off. Procons Such again was Thyatira saith Ptolemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geogr. l. 1. c. 2. such Philadelphia in the Council of Constantinople sub Mena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of the Metropolis of Philadelphia of the Province of the Lydians Of the same rank are Laodicea Sardis and Smyrna affirmed to be by Pliny Nat. hist l. 6. c. 29. as cities wherein the Roman Proconsuls residing kept courts for all the adjoyning cities to resort to and the same he affirms of Pergamus c. 30. By which it appears that all the seven cities here named were Metropoles and accordingly under these seven all other Christian Churches of this whole Proconsular Asia were contained of which number as it is reasonable to think that there were more then seven at the time of writing this Epistle Paul having spent two years in preaching the Gospel in Asia all the inhabitants said to have received the faith Act. 19. 10. so it is evident in Ignatius's time which was not long after this that Magnesia and Trallis upon the banks of Maeander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Stephanus Byzantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being consequently included in this Asia were Episcopal Churches or cities Damas being Bishop of one Polybius of the other and so subordinate to the Metropolitan of Ephesus
shew saith he what glory and liberty the Christian doctrine had obtained among all men both Greeks Barbarians before the persecution of Diocletian requires too great a work for me to perform Thus saith he appears by the good will of the Emperors and the great favour of their officers to whom they intrusted the governing of countreys who have granted the Christians liberty and security permitted them in their palaces and in their sight them and their whole families c. Who saith he can recount the multitudes of assemblies in every city who can describe the confluxes to the Oratories and the spacious Churches which they built from the foundation not contenting themselves with the antient edifices These saith he no envy could suppresse no evil spirit bewitch nor man hinder as long as Christians lived worthy of God's protection But when the lives of Christians degenerated through too much liberty into softnesse and sloth and Christians hated and reproached one another and with those weapons of the tongue invaded and fought with one another when Bishops set upon Bishops and people raised seditions against people when hypocrisie and shews of piety fill'd all places then by little and little the judgments of God as they are wont began to visit us and when we used no means to appease God but multiplied sin upon sin as if God did not respect or consider our sins and so there was nothing left among Christians but contentions emulations hatred enmity ambition tyranny c. then God as he said by Jeremy made the daughter of Sion dark and cast down the glory of Israel and remembred not his footstool in the day of his wrath c. and all this saith he was fulfill'd upon us Churches pull'd down Bibles burnt Bishops of the Church contumeliously used c. Of which all that I have to say is to justifie the righteous judgment of God and so he proceeds to set down the words of the Emperors edict against the Christians chap. 3. In which words is contained a full answer to this objection For God's promises being but conditional and the mercies contained in them no longer ascertained to us then that condition is perform'd by us this tranquillity and peaceable enjoyment of assemblies which is here promised and afterwards oft repeated cannot be expected to continue any longer then Christians walk worthy of it and when they doe not the greater the blessing is the fitter is it to be withdrawn from them the discipline which is provided for Christians being a delivering up to Satan when they offend against the Christian rule that so they may be taught amendment But beside this other uses there are of the frequent returns of persecutions to teach them vigilance and make trial of their Christian fortitude and to give them occasion to practise all other Christian duties of patience and meeknesse and so make their light shine before men which would otherwise be more dimme And in this matter it is observable that as Christ's promise of the greatest temporal felicities the richest harvest the hundred-fold more in this life hath the mixture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutions joyned with it so this promise of being Kings and Priests unto God had its mixtures also When the Jewes were destroyed by Titus and so the Christians persecutions ceased under Vespasian and Titus yet in Adrian's time the Jewes under Barchocheba raise a sedition again and lie very heavie upon the Christians because they would not rise and joyn with them see ch 11. 7. and so there were some gleanings of evils still behind from the Jewes after this signal cessation here spoken of And when the Jewish malice was at an end then the heathen Emperors are stirred up by the Devil Magicians and Oracles to persecute the Christians and so it often fared with them till Constantine's time that is till the Roman Emperour was converted to the faith and then the promise is c. 20. that for the space of a thousand years they shall live and reign with Christ that is that for that space Christian religion shall be no more interdicted or persecuted and that promise was perfectly performed And so still the objection is of no force against the truth of this promise thus interpreted This hath been here thus largely said once for all to clear the many passages of this nature which are to be met with in these Visions and in other parts of these Books V. 7. Cometh with clouds That Christ's coming denotes this middle coming of Christ in vengeance on his enemies and for the rescue of his constant servants this especially now approaching in the destruction of the Jewes hath been shewed Mat. 24. Note b. And that the addition of the clouds with which he comes is not an argument against this sense may appear by the cloud in the wildernesse which signified God's presence to defend the Israelites and the cloud on the Tabernacle which noted God's special presence there and by the Psalmist calling the clouds his chariot the ordinary way wherein God exhibits himself present to men to protect or to punish and not only at the day of the final doom and by Isa 4. 5. where the cloud upon mount Sion is the defence in the end of the verse and by the very same phrase Dan. 7. 13. the Son of man coming with the clouds of heaven when dominion glory and a kingdome are given unto him v. 14. which is not by any pretended to belong to the day of doom but to Christ's kingdome here in though not of this world and by the same phrase repeated Mat. 24. 30. the Son of man coming in the clouds of heaven with power and great glory which yet was to be within the compasse of that generation ver 34. and so Luk. 21. 27. And so among the heathen we have the like phrase as when God is said by Homer to come to Diomedes Iliad l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having his shoulders wrap'd in a cloud and that there on purpose to defend him And in Virgil when Jupiter came to assist Aeneas Ae n. 7. it is said of him that radiis ardentem lucis aure Ipse manu quatiens ostendit ab aethere nubem He shewed a cloud from heaven burning with rayes of light and gold By all which appears how properly is signified by this phrase Christ's protecting his constant servants as well as punishing his enemies which are two special acts of his Regal power to which he is installed by his Resurrection V. 15. Fine brasse That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred fine brasse will be lyable to this exception that 't is against analogie that the former part of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be set to denote the thing it self which must rather denote some attribute of or ingredient in the thing spoken of as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure is one that hath entrails of brass not brasse that hath entrails and
are Gods bydels that is messengers or officers See S t Hen. Spelman ' s Glossary in the word Bedellus This title was given to the chief priest in the Old Testament particularly in Malachie For he is the Angel or messenger of the Lord of hosts whose lips therefore were to preserve knowledge and from thence as from the oracle the people were to require the Law to receive knowledge and direction for their duty These Angels are by antient writers known and affirmed to be Bishops one in every of those Sees and not only so but Metropolitans to whom the Bishops of the adjacent cities were subordinate see Note b. And this course of government is here owned and approved by Christ himself by his sending those messages to those Angels in these Churches and by his holding the starres which resemble them in his right hand v. 10. ch 2. 1. whilest he visits or walks in the midst of the Candlesticks or Churches As for Mr. Brightman's only argument to the contrary because there is mention of many Bishops or Elders of Ephesus Act. 20. 17 28. that is easily answered that the Bishops of Asia were the men understood in that place who met Paul at Miletus but that they are Episcopi Ephesi Bishops of Ephesus is a direct falsification of his there being no such phrase used in that place And for that one objection which by some is drawn against their being single persons because ch 2. 24. after speaking to the Angel of Thyatira it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to you and the rest that are in Thyatira as if the Angel before were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you here the answer will be easie if it be observed that in the antient Greek MSS. particularly that at S. James's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out and the words read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you the rest or to the rest of you that are in Thyatira and who have not known the depths as they call them but those depths of Satan c. Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you the rest or the rest of you is set in opposition to the Gnostick complying party among them before mentioned and belongs not to the Angel or Bishop but as one and the prime of that pure constant party I need adde no more for answer to this so slight an objection These Angels are here described by the hieroglyphick of starres in token of their office to illuminate and send out influences to rule the faithfull under them as the Sun and the rest of the starres do this inferiour world and the Churches where they preside are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sockets for lamps or candlesticks as being the places where these starres as so many lamps or torches do shine where they are set or fastned to give light to all that come into the room Now because these Angels are so considerable parts in the Churches therefore it is that the messages which are sent to the whole congregation of Christian professors under them are here address'd particularly to the Angels c. 2. 1. And so in the rest where though the Angels were single persons yet what is said to them is not said only to their persons but to the universality of the people under them whose non-proficiency or remission of degrees of Christian vertue especially their falling off from the constancy and courage of their profession do deserve and are accordingly threatned with the removal of that Christian knowledge that grace those privileges of a Church which had been allowed them c. 2. 5. which is not so properly appliable as a punishment of the Bishop as of the people under him And therefore in the Paraphrase I have generally changed the Singular into the Plural number by that means to leave it indifferently to the Bishop of each Church and the people under him and yet farther to the other Churches subordinate to each of the Metropoles here named Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see more Note on Act. 12. e. CHAP. II. 1. UNto the Angel of the Church of Ephesus write These things saith he that holdeth the seven Starres in his right hand who walketh in the midst of the seven golden Candlesticks Paraphrase 1. To the Bishop and with him the Church of Ephesus deliver this message Thus faith Christ described c. 1. 13 and 16. sustaining and honouring with his right hand the seven Governours or Bishops of the seven Churches and coming now to visit and examine and according to desert to punish or reward the members of these Churches and to admonish them timely what may be mended in them 2. I know thy works and thy labour and thy patience and how thou canst not bear them which are evill and thou hast tryed them which note a say they are Apostles and are not and hast found them lyars Paraphrase 2. I observe and approve your labour and great industry in the Gospel and your most constant patience and perseverance in the faith your no kind of compliance with the vitious men that creep in among you Ye have put the false teachers to the test examined their doctrine and mission see note on Joh. 20. b. and found them to be counterfeits 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted Paraphrase 3. And you have formerly undergone many pressures and persecutions and held out against all assaults of terror or difficulty and for the profession of Christianity have endured very sore and sharp afflictions and were not then disheartened in your course by persecutions in the way 4. Neverthelesse I have somewhat against thee because thou note b hast left thy I first love Paraphrase 4. But one charge or accusation see Mat. 5. 23. I have against you of this Church that that vehement pure Christian love casting out all fear of danger which at first was in you and evidenced it self by your confession of the faith with courage and without fear you since have somewhat remitted and are not altogether so fervent and intense and valiant as at the first you were 5. Remember therefore from whence thou art fallen and repent and doe the first works or else I will come unto thee quickly and will remove thy candlestick out of its place except thou repent Paraphrase 5. Call to mind therefore that degree of Christian zeal and courage which was in you at the first and being sensible of the decay return to it again and act as Christianly and valiantly in all things as at first you did or else I will suddainly punish you by removing the light of the Gospel from you by leaving no Church among you 6. But this thou hast that thou hatest the note c deeds of the Nicolaitans which I also hate Paraphrase 6. Yet one thing is to be said in your commendation that the temptations of the Gnosticks being of two sorts the baits of lusts
as well as the terrors of worldly sufferings though you have been wrought on by the latter of these yet for the former you are free you detest those abominable villanies of lust which come from the Nicolaitans and are gotten into other Churches v. 15. and 20. 7. He that hath an eare let him hear what the Spirit saith unto the Churches To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God Paraphrase 7. Let this warning of mine in this vision be laid to heart by the Christians of Ephesus and all that are under that metropolis for it is of near concernment to all And as it brings terrors to all who shall be involved in the sin mentioned so every one that shall hold out and overcome the temptations he shall have deliverance here and hereafter eternal life bestowed upon him which is the meaning of eating of the tree of life Gen. 2. 22. and may be encouragement and reward sufficient to those that shall lay down their lives for Christ and so here is fitly mention'd to those who would not confesse Christ in time of persecution 8. And unto the Angel of the note d Church in Smyrna write These things saith the first and the last which was dead and is alive Paraphrase 8. Another message deliver to the Bishop of Smyrna another metropolis of Asia in these words Thus saith Christ the eternal God that was so despised and contemned by men who was put to death but rose from the dead see c. 1. 11. and so is fit to encourage you in your patience and sure to reward you whatsoever it cost you though it be the losse of life and all 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them that note e say they are Jewes and are not but are the Synagogue of Satan Paraphrase 9. Your works have been very pious and Christian your diligence remarkable and great persecution and poverty you have suffered but this very thing tends to the encreasing of your wealth treasured up for you and your contentednesse is at the present all riches and you have been tempted by the contumelies and reproches and railings cast upon you by the Gnosticks who are a sort of men that take upon them to be Jewes to avoid persecutions from them but indeed are not live not according to the Law Gal. 6. 13. that professe to dive into the secrets and mysteries of the Old Testament for the understanding of which they call themselves Gnosticks and from thence to fetch great secrets which are all nothing but hellish abominations and their practices consequent to them meerly diabolical accusing calumniating and persecuting the Orthodox Christians And therefore if they are of any society or Synagogue any religion 't is not that of Moses from God but of the devils institution These I know have reproached and railed at you and ye have suffered much from them 10. Fear none of those things which thou shalt suffer behold the devil shall note f cast some of you into prison that ye may be tried and ye shall have tribulation ten daies Be thou faithfull unto death and I will give thee a crown of life Paraphrase 10. Take courage against all possible dangers remembring me as I have represented my self to you v. 8. And now I tell you before-hand that your constancy to the faith must in reason be expected to raise you up enemies both at this present the Jewish zelots for the Synagogue v. 9. incensed against you by the Gnosticks and afterwards the Romane officers assertors of the diabolical Idol-worship against Christianity and these latter shall apprehend and imprison some of you being permitted by God to doe so on purpose for the farther tryall of your constany And this persecution which shall come upon you when the Jewes are destroyed in the time of Marcus Aurelius and Verus under which Polycarpe the Bishop of this Church shall suffer death shall then last for a little while and all this shall prove a foundation of greater glory to you and help them to the reward and crown of Martyrdome which suffer in it and that is all the hurt which your constancy shall bring you 11. He that hath an ear let him hear what the Spirit saith unto the Churches He that overcometh shall not be hurt of the second death Paraphrase 11. They that hold out to the end that persevere in despight of all these temptations shall continue a prosperous flourishing Church shall not have their Candlestick removed from them as all they shall that by the sharpnesse of persecutions are scandalized and fall off from Christ see note on c. 20. d. 12. And to the Angel of the Church in note g Pergamos write These things saith he who hath the sharp sword with two edges Paraphrase 12. This is the message of Christ to you who looketh upon you as a judge and seeth somewhat in you which shall be punished most severely if you repent and reform not speedily 13. I know thy works and where thou dwellest even where Satans note h seat is and thou holdest fast my name and hast not denyed my faith even in those daies wherein note i Antipas was my faithfull Martyr who was slain among you where Satan dwelleth Paraphrase 13. I cannot but commend your Christian behaviour and constancy and that the greater being considered with the circumstances of the place of your abode in the midst of such temptations to the contrary and of the times approaching wherein Antipas for his fidelity and courage in preaching the Gospel will be I foresee cruelly martyr'd and where the instant malices of the adversary might possibly have terrified you 14. But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balac to cast a stumbling-block before the children of Israel to eat things sacrificed unto idols and to commit fornication Paraphrase 14. But yet for all this courage great faults there are among you though the whole Church be not guilty of them viz. the doctrines and practices of the Gnosticks are gotten in among you which are but a transcript as it were of that famous counsell of Balaam to Balac which brought that curse and ruine upon the Israelites when nothing else could doe it consisting in joyning and complying with the Idolaters see note b. and committing all abominable uncleannesse see Jude f. 15. So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Paraphrase 15. In like manner there is gotten in among you and permitted or not punished by your Bishops that unclean doctrine and practice of the Nicolaitans see note c. which being most odious to me ought most sharply to have been punished by them 16. Repent or else I will come unto thee quickly and fight against them with the sword of my mouth
Paraphrase 16. And if this lenity be not speedily mended I will visit and destroy you suddenly by judgments parallel to the sword that fell on those Israelites that were corrupted by Balaams counsell Num. 25. 5. 17. He that hath an eare let him heare what the Spirit saith unto the Churches To him that overcometh will I give to eat of the note k hidden Manna and I will give him a note l white stone and in the stone a new name written which no man knoweth saving he that receiveth it Paraphrase 17. And for all those that keep themselves pure and spotlesse from these temptations this compliance and uncleannesse let them know that the joies and comforts that come in to them by the practice of the contrary Christian vertues of courage and purity are though invisible yet far greater then those which these carnal Gospellers enjoy 1 Cor. 2. 9. and besides this portion of inward blisse adherent to the practice of duty at the present prepared for them by God and showr'd down like Manna upon their souls they shall over and above as victors have a ticket given them by the judges to receive the reward that belongs to them the value or quality whereof and their names is written in that ticket have a token or ticket given them with the name of Christ written on it signifying the Christian reward of grace and glory but that such as is not to be conceived what or how valuable it is but by the enjoying of it 18. And unto the Angel of the Church in note m Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet are like fine brasse Paraphrase 18. Christ that appeared to thee so gloriously c. 1. 15. in token of the judicature which he means to exercise the rewards and punishments which he hath in his dispensing 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first Paraphrase 19. I take notice of your Christian actions and courage in confessing of Christ see note b. and your charity or liberality to the poor brethren and your constancy against all terrors and all these Christian actions daily improving and growing greater and more abundant in you 20. Notwithstanding I have a few things against thee because thou sufferest that woman note n Jezebel which calleth her self a prophetesse to teach and to seduce my servants to commit fornication and to eat things sacrificed unto Idols Paraphrase 20. Yet one quarrel I have against you that you permit that heresie of the Gnosticks that take upon them to understand mysteries beyond all others to delude some members of your Church and infuse their false doctrines into them and among others those foremention'd v. 14. of filthinesse and communicating in Idol-worships 21. And I gave her space to repent of her fornications and she repented not Paraphrase 21. And these filthy hereticks have not made use of the warning by me given them to repent but still goe on in their impieties 22. Behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds Paraphrase 22. And therefore you may expect that the judgments that shall suddenly fall upon them and all that join with them shall be very heavy if not prevented by their speedy reformation 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reins and hearts and I will give unto every one of you according to your works Paraphrase 23. And all that are either leaders or followers in this impietie shall be destroyed to be an example to all the Christian Churches in the rest of Asia that these doctrines and practices may be avoided by them upon sight of my severe visitation upon these which may assure you all you Churches of Asia that according as you behave your selves so you may expect to be rewarded by me 24. But unto you I say and to the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you none other burthen Paraphrase 24. But to the rest of you those of Thyatira which are not thus guilty which have not given ear to these secret depths of Gnostick villany to you this acknowledgment and commendation is due that you are such that God requires nothing more of you but perseverance that you hold out untouch'd and untainted till this judgment comes upon those wicked that are now among you and till I come to reward your fidelity and constancy 25. But that which ye have already hold fast till I come Paraphrase 25. But to the rest of you those of Thyatira which are not thus guilty which have not given ear to these secret depths of Gnostick villany to you this acknowledgment and commendation is due that you are such that God requires nothing more of you but perseverance that you hold out untouch'd and untainted till this judgment comes upon those wicked that are now among you and till I come to reward your fidelity and constancy 26. And he that overcometh and keepeth my works unto note o the end to him will I give power over the Nations Paraphrase 26. And they that thus persevere in the performance of all Christian duties pure and spotlesse from all these abominable heretical mixtures they that hold out against all persecutions and temptations firm and spotlesse shall when the daies of persecution are over be made use of to propagate the Gospel to the Nations convert the Gentile idolaters to the faith and become Bishops of other Churches And this they shall doe successefully and efficaciously over the Eastern Nations 27. And he shall rule them with a rod of iron and as the vessels of a potter shall they be broken to shivers even as I received of my Father Paraphrase 27. And they that thus persevere in the persormance of all Christian duties pure and spotlesse from all these abominable heretical mixtures they that hold out against all persecutions and temptations firm and spotlesse shall when the daies of persecution are over be made use of to propagate the Gospel to the Nations convert the Gentile idolaters to the faith and become Bishops of other Churches And this they shall doe successefully and efficaciously over the Eastern Nations 28. And I will give him the morning star Paraphrase 28. And they that thus persevere in the persormance of all Christian duties pure and spotlesse from all these abominable heretical mixtures they that hold out against all persecutions and temptations firm and spotlesse shall when the daies of persecution are over be made use of to propagate the Gospel to the Nations convert the Gentile idolaters to the faith and become Bishops of other Churches
Jewes are here called the synagogue of Satan is clear viz. because their heresie was made up of all filthinesse and abominable carnality which is intimated in many places of the Scripture by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all words to denote these defiled practices of theirs and set down distinctly by Epiphanius and others but are too unsavory to be here described How commodiously these are by M. Brightman affirmed to be the Arians pretending to be the purest Christians when they are not representing the purest Christians by the Jewes which were their greatest enemies and persecuters I shall not here endeavour to examine V. 10. Cast some of you into prison This persecution here foretold seems to have fallen out in the time of the joint reign of Marcus Aurelius Verus commonly called Philosophus and Lucius Verus his brother assumed by him into the Empire anno 161. who reigned near tweâ—â—y years In his time as it appears by Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Epistle of the Church of Smyrna there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very great persecutions disturbed Asia Of this persecution 't is remarkable that it fell very heavy on this Church of Smyrna and that Polycarpus was martyr'd in it being till that time at the age of 86. Bishop of this Church which therefore wrote a full narration of it to the other Churches in that famous Epistle of theirs recorded by Eusebius and set out lately at London by the Archbishop of Armagh Before him many others were martyred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all kind of punishments and tortures set down to the life in that Epistle But of Polycarpus the story is most large and may there be viewed out of which three things only I shall mention in order to the explicating of this place first That he himself received a Vision a little before it and saw in his sleep his pillow whereon he lay on a suddain set on fire and consumed and as soon as he waked told those which were near him that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be burnt for Christ which signifies this martyrdome of this Angel of the Church of Smyrna this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the persecuters called him the doctor of Asia the father of the Christians to have been so considerable a passage of the Divine oeconomy that it was thought fit to be matter of a Vision to him and so might also well be to S. John at this time And not only this in a dream but as he was a going to the stake a voice was heard by many by-standers coming from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarpus be strong and valiant The second thing is That this death of his was the quenching of those flames the ending of that Emperors persecution against the Christians who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Epistle he did as 't were seal up by his martyrdome and so give a conclusion to the persecution which I suppose is the meaning of the time of ten daies here set down for the affliction noting some determinate not very long time in that Princes reign wherein it should last and then be quieted again The third thing is That not only upon Polycarpus but upon many others particularly on Germanicus great perswasions were used by the Heathens to make them renounce their faith and save their lives which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may be tempted and although some as Quintus a Phrygian were overcome with these temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. yet great multitudes continued constant and faithfull unto death and so were rewarded with this crown of life that is the honour of Martyrdome first and then the blisse V. 12. Pergamus That by Pergamus is here meant the Christian Church from Gratian An. Chr. 380. to the year 1300. is the phansie of Mr. Brightman somewhat about the proportion of the rest of his interpretations For for this his only ground of affirming is that Smyrna was distant from Ephesus but 320 furlongs but Pergamus from Smyrna a greater space about 540 furlongs But to see how fansie rules this interpreter and not any rule of proportion For supposing that these distances of these cities had any mysterious signification in them whereas they are not so much as taken notice of in the Visions yet when the 320 furlongs had been set to denote no longer space then from Constantine to Gratian that is not above sixty years what appearance or pretence of reason can there be that the addition of 220 furlongs to that number which wants a third part to be double to the former should improve that 60 into 920 years which is almost sixteen times as much as that former But more wonderful it is that having proceeded by this rule of proportion wherein 540 furlongs that is about 68 English miles should signifie the space of 900 years yet afterwards the 80 English miles whereby Thyatira was distant from Pergamus should signifie but 220 years the unproportionablenesse of which being discerned by him was sure the reason that he there chose to set down that space in English miles whereas the former had been set down by furlongs the eighth part of a mile that so the greater number of those in one place then of miles in the other might amuse the Reader and keep him from taking notice of the unproportionablenesse V. 13. Satans seat This throne of Satan surely signifies the power of Satan exercised in their idolatrous worships and sacrifices Thus saith Surius there was a Temple of Diana at Pergamus at this time And in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Antipas's Martyrdome is commemorated though there be not mention of this Temple yet there is of the Idol worshippers and their sacrifices of the Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were worshipp'd among them and did then acknowledge themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit and reside in that place and receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifices that were brought them and in a word of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old religion of the Grecians that was amongst them with which Christianity began now to be Competitour To all this Metaphrastes adds the great barbarity and profess'd in justice of that place whose Citizens saith he took themselves to be just and valiant and good interpreted it a special piece of vertue if they did but accuse a Christian or bring him to his martyrdome By other Authors it appears that Aesculapius had a Temple there and Andreas Caesareensis saith of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was fuller of Idols then all Asia beside Ib. Antipas The story of Antipas's sufferings in the reign of Domitian is set down compleatly by the Menology April 11. That he was contemporary with the Apostles ordained Bishop of the Asiatick Church about Pergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in his very old
person moreover supposed to arrogate to her self that which Jezabel did not the honour and title of a Prophetesse that is pretending to divinity and revelation from God a deep mysterious understanding of Scripture and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths of God 1 Cor. 2. 10. beyond all others and from thence grounding the particular matters of this heresie though they were indeed but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths of Satan v. 24. and calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge as pretending all the followers of this heresie to be prime special Christians of great perfection for to such onely is that title applied by Clemens Alexand. 'T is true indeed that Epiphanius and out of him others referres this title of Jezabel to those women-hereticks which followed Montanus and took upon them to be Prophetesses about Commodus's reign Priscilla Maximilla and Quintilla under the pretence of Revelations spreading many monstrous heresies of Montanius's being the Paraclete which saith he were in this Church of Thyatira not long after S. John's time But because the Text referres to the known doctrine and particularly the uncleannesse of the Gnosticks and because the heresie of the Montanists was not a licentious heresie but rather of too much strictnesse and thereby seduced Tertullian to it and lastly because Helena that went along with Simon Magus was a woman more capable of this title therefore I cannot adhere to that interpretation But without defining that which is somewhat obscure what City this of Thyatira was one of that name being placed by Strabo in Mysia another by Stephanus in Lydia another by Pliny in Ionia who also mentions a whole Island of that name I shall rather interpret the heresie which is here said to be permitted in that Church of that known unclean sink of men the Gnosticks described v. 14. in the same manner as here that so over-run Asia then leave it to any more uncertain subject to be applied to V. 26. Unto the end What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end may appear not onely by what hath been oft said of it that it notes the end of the Jewes Commonwealth see Mat. 24. Note c. d. but by the parallel phrase that here goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the time wherein I shall come For that the coming of Christ notes that notable destruction of his enemies the Jewish crucifiers of Christ and persecuters of Christians hath been often shew'd see Mat. 24. b. By comparing of these two phrases together the sense of this whole passage will be discoverable To those in this Church of Thyatira and the other cities under this Metropolis which had not fallen off to the Gnostick-heresie he gives no other counsel for the present till this time come of destroying the Jewish persecuters and Judaizing Gnosticks but that they continue as they are do as they do hold fast what they have already ver 25. And he that shall do so that is continue thus constant against all temptations of either sort the offer of immunity from persecutions on one side and the carnalities on the other and so overcome and keep Christ's works keep fast to the Faith till that long expected period here is an honourable promise made to him as the reward of this his constancy and perseverance When that end comes and Gnosticks and Jews be destroyed and so peace and purity restored to the Church then these constant Christians shall be employed by Christ to propagate the Gospel to those who have not yet received it and this is express'd by Christ's giving him power over the Nations even as he received of or from his Father For first it must be observed that those words in the former part of ver 27. taken out of the second Psalm must be read in a parenthesis and so the end of v. 26. and the latter part of v. 27. will connect together thus To him will I give power over the Nations even as I received that is as I received from my Father What this signifies is apparent from John 20. 21. As my Father sent me so send I you The same commission that Christ had from his Father he gives to his twelve Apostles that is authority to govern the Church after him This authority is here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power And as the Apostles had this power for their time and some others derivatively from them and those that so derived it may yet be said truly though not immediately to have received it from Christ so here they that are made Bishops in the Church after the Apostles receive this power from Christ and he is truly and properly said to give it them And as the Apostles power and commission was first to plant then to govern Churches so here the power that is promised these persevering Christians of this Church is to preach the Gospel and propagate it farther then it was yet received and having converted then to govern Churches and these being now made up not as before of Jewes dispersed and their Proselytes but of Gentile-Idolaters that should now flock in to the Faith of Christ the converting them and having planted Churches ruling as Bishops among them is that which is here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power over the Gentiles And then to these are accommodated those words out of the second Psalm And he shall feed them so the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavit as a pastor feeds his flock though now the Hebrew copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall break from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit with a rod of iron as the Potters vessels are broken that is shall begin with the exercise of Regal in stead of Pastoral power bring some to repentance and then destroy the rest and by conjoyning of these two means both the instruments of his power the one of his spiritual power in subduing souls to the faith the other of his secular power in acting vengeance on the rebellious and obdurate expulse heathenisme and plant Christianity in the place For it must be remembred first what is the ground of this figurative expression feed with a rod of iron viz. an elegant variation from the custome of Pastors they feed their sheep and need no more then a rod or staffe to manage their whole flock but the pastor that comes to feed any heathen nation with the spiritual food of the pure word of God must come with aids of power strike their hearts and powerfully convince them of sin bring them to contrition and really destroy those that will not by the preaching of the Gospel be thus convinced This is to feed them with a Scepter an iron rod an exercise of Regal rather then pastoral power a powerful work first of grace and then of vengeance both necessary to reduce an heathen nation to Christianity And secondly that
those words were first to be verified of Christ himself in subduing the Gentiles to the Faith and then as his power given him by his Father is by him communicated to others so this prophecie is appliable to others also Thus is the phrase used c. 12. 5. of the Church established at Rome of which it is there foretold that it shall be very powerful and efficacious in converting many to the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall feed all the Nations in a larger manner then here is said of Thyatira where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all is omitted that is propagate the Faith very far And because this conversion of them to the faith consists in their repentance and forsaking of their Gentiles-sins and rendring future obedience to the faith of Christ and because repentance is in Scripture express'd figuratively by breaking and shivering of the heart Psal 51. 17. which we ordinarily style contrition and because that contrition if it be sincere excludes all turning again to the forsaken sins and that cannot better be express'd then by the breaking of a pot or earthen vessel which when 't is broken can by no art be made whole again as pots of silver or other metal may by being melted again therefore this coming in of Converts to the Faith is rhetorically described both in the Psalm and here by breaking men as a Potters vessels are broken Thus saith Chrysostome T. 6. p. 855. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of the Psalme must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he speaks of the faithfull c. All which being thus far cleared to be the meaning of these two verses 26 and 27. that they that were then at the writing of this Epistle but members of the Church of Thyatira should after prove eminent propagators of the Gospel and Bishops of their Gentile-converts there will be little doubt but the 28. verse And I will give to him the morning star that is to him that hath the power given him v. 27. is thus to be interpreted also The morning star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the star of the morning and it is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the star that brings light ushers in the Sun 2 Pet. 1. 19. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 22. 16. the bright and morning star and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East or day-spring Luk. 1. 78. And though every of these in all those places signifie Christ in respect of his light and lustre yet it is certain that in other respects other things may be represented by it so in Isaiah the King of Babylon is called Lucifer Son of the morning in respect of his power or spendor above other Kings and so 't is possible it may here note some eminent Prince or Nation that the Church of Thyatira that is the constant Orthodox pure Christians in that Church should propagate the faith to when the heretical Gnostick professors there were finally destroyed That that is the meaning of Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give unto him may appear by what hath been said of the phrase of Gods giving unto Christ Joh. 6. Note d. giving unto him for an inheritance or possession from Psal 2. 8. which being applied and communicated here by Christ to men as it is there by God to Christ will denote the conversion of them to the Faith by the preaching of those men commission'd by Christ Thus the phrase I will give is used c. 3. 9. I will give them of the Synagogue that is as followeth I will make them that they shall come and worship before thy feet that is they shall be subdued unto thee And seeing this phrase is here also taken out of that second Psalm as the former of ruling them with the rod of iron c. it is not improbable that from thence it may be explained There it is said to Christ I will give thee the heathen for thine inheritance and the utmost parts of the earth for thy possession the former part whereof is here v. 26. giving him power over the Nations and then why may not this be parallel to the latter part The utmost parts of earth are the extreme points East and West and the morning star may properly signifie one of these the East in respect of the point wherein it is wont to arise and usher in the Sun and so is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. the East or day-spring And then their converting the Gentiles of the Eastern Nations to Christianity propagating the Faith over the East much farther after those times of persecution were over may very probably be the meaning of this verse CHAP. III. 1. ANd unto the Angel of the Church in note a Sardis write These things saith he that hath the seven Spirits of God and the seven stars I know thy works that thou hast a name that thou livest and art dead Paraphrase 1. Thus saith Christ who hath at his command those seven Angels of God mentioned c. 1. 4. and hath authority over all the Bishops or Governours of the Churches and the congregations under them to punish or reward them I know your actions and judge by them and not by your pretensions and therefore do passe this sentence upon you that although you professe to be Christians yet you renounce the faith when any persecution approacheth 2. Be watchful and strengthen the things which remain that are ready to die for I have not found thy works perfect before God Paraphrase 2. And some that have not as yet faln are yet ready to do so if they be not speedily fortified wherefore a great care must be taken of those that they be upheld For though there be faith in this Church yet there wants that love which must consummate this faith and this that perfect love that casts out fear that will make men confesse Christ in time of greatest hazard this I say is wanting among you 3. Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thief and thou shalt not know what hour I will come upon thee Paraphrase 3. Remember therefore the pure Christian doctrine which requires confession with the mouth as well as faith and be strong and constant and make amends for your former failings And if by continued negligence you thus fall again expect that my judgments on you shall be sudden and unpreventable 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy Paraphrase 4. Some few names that is persons Act. 1. 15. there are in this Church which have not failed in this kind have held out constant against all terrors and confessed and suffered for my name and these shall not fail of the
ensignes of the standards of Israel meaning thereby four Apostles that were present at the Council at Jerusalem Act. 15. and that had most especially reference to the Jewes which were the people on whom this judicature was to passe and those had many eyes before and behind see Note l. that is the gifts of prophecie and also of interpreting the scriptures of the Old Testament the first looking forward the other backward 7. And the note h first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle Paraphrase 7. And the four ensignes were as they were in Ezechiel c. 1. the images of a lion and an oxe and a man and an eagle which may by way of hieroglyphick fit enough for a vision all of them put together set out that title of God of slow to anger and swift to mercy and so represent him as he is in his dealing with these Jewes whom he was now about to judge having warned them by the Prophets by Christ by the Apostles and the converted Jewes in Asia by the Epistle to the Churches ch 1. 2 3. before he proceeds to judgment against them and when he doth so wonderfully delivering the penitent believers out of that destruction 8. And the four beasts had each of them note i six wings about him and they were full of eyes within and they rest not day and night saying Holy holy holy Lord God almighty which was and is and is to come Paraphrase 8. And the bearers of these four standards had each of them six wings like Seraphims Isa 6. 2. with two of them covering the face with two the feet or secret parts and with two flying noting the humility chastity love or zeal in Gods service that was remarkable in these in opposition to the contrary in those which should now be judged especially the Gnostick Judaizers and were full of eyes as before v. 6. behind and before in respect of their understanding of the prophecies and types of the Old Testament and their gifts of prophecie given them by God and they labour incessantly for the advancement of God's glory and the kingdome of Christ and evidencing to unbelievers their approaching ruine and to believers God's fidelity in making good his promise to them in delivering them and destroying their enemies 9. And when those beasts gave glory and honour and thanks to him that sat on the throne who liveth for ever and ever 10. The four and twenty Elders fell down before him that sat on the throne and worshipped him that liveth for ever and ever and cast their crowns before the throne saying 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Paraphrase 9 10 11. And while they did so the Bishops of the Christian Church in Judaea did adoration to God acknowledging his fidelity and infinite power from whom they have receiv'd all and therefore are in all reason to employ all to his service and to depend and trust on him in the midst of all dangers as on a faithfull creatour 1 Pet. 4. 19. see Act. 4. 24 30. Annotations on the Revelation Chap. IV. V. 1. I looked The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be taken in the ordinary notion of seeing looking or beholding but in that so solemn among the Prophets of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence their prophecies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vision and each prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seer and so 't is generally taken in this book and is best explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the Spirit ch 1. 10. This joined here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes either a distant matter or a distant Vision from the former and having no Accusative case after to restrain it it is a general title belonging to the whole passage after it as farre as that Vision goes For it hath formerly been said that these Visions were delivered at several times see the Praemonition At what distance or space one from another or in what order distinctly they were received it is uncertain save only that they were not before Claudius nor after Domitian But for the completion there is no necessity that that should begin at the end of the completion of the former that is that the destruction of the Jews here represented in this Vision should not commence till after the judgement threatned ch 2. 3. to the Churches as it might be conceived to doe if the whole book were but one continued Vision it being very possible that that which should first come to passe might by God be chosen to be matter of a second Vision nay that the same thing might be severally represented by God and so made the matter of several Visions V. 2. One sat on the throne Who this person is which is here in Vision brought in sitting upon the throne will be best understood by those that sit upon the four and twenty thrones round about him ver 4. That God the Father coming to judgment and his saints as assessors about him are meant by the representation there is no doubt The whole question is who they are which are here used to represent and signifie these And it might be thought to be the head of the Sanhedrim at Jerusalem or some other Consistory which thus sat in council the head in the midst in a chair or throne and the members chief Priests Elders and Doctors of the Law on each side of him in so many chairs also But the number of the assessors here will not then agree to it there being then 70 persons in the Sanhedrim and 23 in the lesser Consistories And though perhaps the Elders in the Sanhedrim made up that number of 24 yet there were chief Priests and Doctors of the Law which sat in the Sanhedrim as well as they But if we applie it to the Christian Church which hath much of likenesse with and seems to have been copied out from that pattern of the Jewish Sanhedrim but differs from it in some lesse weighty inconsiderable circumstances such is the number of assessors then it will accord very well And the first constitution of this Church being at Jerusalem and that place being nearly concerned in the judicature which is here represented and James the first Bishop there being by them put to death and that a special ingredient in their destruction saith Josephus and Eusebius that place will in all probability be the scene of this representation and the Christian Bishop thereof will be he that here sitteth upon the throne or Bishop's chair this Bishop sitting in council as Act. 15. we know he was and with him the Apostles those that were at Jerusalem and the Bishops of all Judaea the Bishop of
them and preserveth his persecuted disciples Annotations on Chap. V. V. 1. In the right hand That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not upon but in the right hand of God may appear by v. 7. where it is said to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his hand which supposeth it formerly to be in it And though this be not the ordinary notation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore I see it is conceived by some that the book was here brought and layd by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand yet the promiscuous use of Prepositions in these books answerable to the Hebrews whose Prepositions are used more loosly and largely will give a full answer to this Now this is no nice consideration but that which is of use to explain that which follows of the Lambs taking the book out of the hand of God the Father For this book containing in it the decrees of vengeance and judgment upon the enemies of God the crucifiers of Christ and persecuters of the Christian faith and Professors and this power being by the resurrection of Christ seated and instated on Christ as a reward of his sufferings and consequently the execution of these decrees of God put into the hand of the Son whose coming and kingdome it is thence so often called and this power being not again delivered up into the Fathers hands till the end of the world all this is here fitly and fully expressed by the Lambs taking the book out of the right hand of God the Father and would not so commodiously be represented if the book had layn by him and had not been in his hand and by his loosing the seals and opening the book that is bringing forth those judgments of God which lay folded up in his decrees but were now to be remarkably executed by Christ Ib. Written within and on the backe-side It may here be thought probable of this book which is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within it should thus be rendred written within and sealed upon the back and so that the seven seals were all on the outside of the book But besides that the ordinary punctation putting the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back resists this there be many other circumstances clear the other to be the meaning that the book or roll was written within and on the back-side by within meaning the inner concave superficies of the roll and by the back-side the convex which is outermost in rolling up see ch 4. Note i. As first that in the processe it appears that the opening of every single seal brings forth some representation which could not be if all the seals were on the back-side for then they must all be open'd before any part of the book could be discovered and therefore it must be supposed that the main book or roll had seven rolls in it and each of them sealed Secondly the phrase in this place referres to the like in Ezekiel c. 2. 10. where a long succession of calamities is represented by a roll written within and without that is a roll written within throughout and on the backside a great way down yet leaving enough in the lower part of the back-side to wrap up all that was written and keep it from being seen and so for sealing also And that is perfectly appliable to the phrase here written within and on the back-side but so as there should be void space left to cover all to seal up all Thirdly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back-side here being all one with without in Ezekiel and so fitly denoting not the out-side of the roll when it was made up or that part of the outside which appeared then but the backside of the roll written on a good way when the inside or foreside was all written on This is fitly appliable to the matter here foretold at the opening of these seals a long series of calamities which should fall upon this people just as in Ezekiel it was for that is the reason why a roll at any time is written on the back-side viz. because the inside which alone is wont to be writ on will not contain all that belongs to it Scriptus à tergo being the expression for a very long roll or book that it is written on the back-side also V. 8. Prayers of Saints Who the Saints are whose prayers are here mention'd as odours may appear v. 10. where of them it is said that they shall reign on the earth that is that the effect of the execution of these judgments of God on the enemies of Christianity noted by the Lambs opening the book Note a should be this that the Christians should thereby have a peaceable being upon earth to assemble and serve Christ see c. 1. Note d. By this it is evident that the Saints here are the Christian people upon earth and not the Saints which reign in heaven And this also is agreeable to the notion of odours by which their prayers are express'd For those referre to the incense that the Priests were wont to offer in the Sanctuary whilest the people pray'd without Luk. 1. 10. and their prayers supposed to go up with that incense to heaven By this it also appears that the four living creatures and four and twenty Elders which have here the vials in their hands as also the harps the one to denote the prayers the other the praises of the Christians are the Apostles and Bishops of Judaea as in the laying of the scene appeared c. 4. Note d. and g. whose office it was to present the prayers and praises of the Christians to God and so by all these together the Christian persecuted Church of Judaea and by consent with them all other Christians over the world are represented here as those that had now their prayers heard and those by the destruction of their persecuters turned into praises CHAP. VI. 1. AND I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see Paraphrase 1. And as the Lamb that is Christ opened the first seal which closed the first roll I looked and the first of those four living creatures called aloud to me or in such a kind of voice as is wont to come out of thunder when a voice is heard from heaven see note on Act. 9. 6. saying Come and see or Here is a more full relation and prediction of those things which Christ had foretold concerning the Jews Mat. 24. set down here in this chapter in grosse and more particularly as they have their execution in the following chapters 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and he went forth
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not before but concerning Pharaoh Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many that in the ordinary Translation is joyned with people in the Greek 't is the last word of the verse adjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and so must in reason be joyned in the rendring Then for the rest that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 erâ—ct 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
and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy servants the prophets and to the saints and them that fear thy name small and great and shouldest destroy them which note h destroy the earth Paraphrase 18. Now is fulfilled that prophecie of Psal 2. The Jewish nation have behaved themselves most stubbornly against Christ and cruelly against Christians and thy judgments are come upon them and though the avenging of the blood of the Martyr-Christians hath a while been deferred till these other sufferings under Barchochebah were added to them ch 6. 11 yet now the time is fully come for all the vengeance to be powred out the Jewes and Gnosticks to be destroyed and all the orthodox pure constant Christians to have daies of tranquillity and peaceable profession of the Gospel and liberty of assemblies 19. And the Temple of God was opened in heaven and there was seen in his temple the ark of his testament and there were lightnings and voices and thundrings and an earthquake and great hail Paraphrase 19. And this as an effect of God's covenant of mercy made with believers and which will never fail to be performed to all Christians that will in time of distresses and persecutions wait and depend constantly and that fall not off by any temptations from him And there were lightnings and voices and thunders and great hail which words in all probability belong to the next vision and chapter and so are connected by Andreas Caesarcensis and his exscriber Arethas and by them is noted that there is a farther vision behind and that consisting of thundrings and lightnings and earthquakes that is menaces of judgments from heaven against those that had their hearts hardned and stubborn against Christ of which the hail was an embleme c. 8. 7. And who these were that were now next to come on the scene will follow in the next Chapter Annotations on Chap. XI V. 1. Altar The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in some places signifie the Altar of incense see c. 6. e. In other places there is no question but it signifies the Altar of burnt-offering but that again sometimes not strictly the Altar but the court where the altar is placed So ch 14. 18. 16. 7. it cannot be rendred Altar because there is mention of one going forth and another speaking out of it it must therefore signifie the court or place of sacrificing wherein the Altar is so faith the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrarium altarium and in Philoxenus Sacrarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that sense faith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is out of the Altar that is the Church c. And agreeably in this place by that which follows and those that worship in it which belongs not to the Temple before but is immediately annex'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot reasonably denote the Altar but the place wherein men were which worshipped and that here most probably is not the Sanctuary where the Altar of incense was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward court of the Temple opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer court that of the Gentiles here that where the Congregation or people worshipped See Note on Mat. 23. i. V. 3. Two witnesses Who the two Witnesses are is the main difficulty of this chapter And the matter here spoken of yielding some directions to pitch on the time of which this Vision treats as 1. the farther judgments falling on Jerusalem after the destruction by Titus and 2 dly those after the rebuilding the city and planting it with Gentiles as well as Jewes ver 1 2. which must needs belong to the time of Adrian it may be reasonable to forsake all other conjectures and pitch upon that which the learned Hugo Grotius hath resolved on of making the two Churches which were at this time at Jerusalem one of the Jewish the other of Gentile Christians the two Witnesses here spoken of or more distinctly I conceive the two Bishops of and together with them those two Congregations That there were two such plantations in the same city in many places before the Jewes and Gentiles grew into one appears by divers evidences In Antioch as one Church was planted and governed by Peter the Apostle of the Circumcision so another by Paul the Apostle of the Gentiles and that is express'd in the Epistle of the Councill of Jerusalem by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brethren that is the Church at Antioch those or that of the Gentiles and in the one Euodius succeeded Bishop in the other Ignatius So in Ephesus and Asia John was founder of the Churches of the Jewes and Paul of the Gentiles and while John continued over the former Timothy was by Paul made Bishop at Ephesus over the latter So at Rome Peter was bishop of the Jewish congregation and Clemens his Deacon Paul of the Gentile part and Linus his Deacon after them Clemens succeeds in one chair and Linus in the other and after him Cletus or Anacletus and after him both joyned together under Clemens And thus it is to be supposed at Jerusalem especially after the destruction by Titus when there were many Gentiles there which may occasion the multitude of Bishops that Eusebius observes to have been there in few years till they joyned both under Marcus a Gentile Bishop in Adrian's time see ver 15. And this was in some degree necessary not onely because there was some distance kept betwixt the Jewish and Gentile Christians which at Rom Paul endeavoured to make up Rom. 14. c. but in respect of the several languages which they were of necessity to use in their assemblies and farther in respect of the several customes for a good while continued among them Now that all that is said of these two Witnesses doth perfectly agree to these two Bishops and their congregations of Christians will appear in the Paraphrase and to that belong directly the descriptions here bestowed on them One like Moses over the Jewes labouring to bring all that people out of their AEgyptian blindnesse and bondage to sin their unchristian impenitence and the other like Elias preaching down idolatry bringing the Heathens to Christianity And then to these are fitly adjoyned in the chorus as it were the 24 Elders ver 16. that is the Bishops of all Judaea that belonged to the Bishops of Jerusalem as lesser cities to a Metropolis ch 4. 4. and had their part in the benefit of this destruction that fell on Barchochebah and the seditious Jewes V. 7. Make warre against them That Barchochebah raised a sedition against the Romans is known in story and that he call'd himself by that name as son of a starre but was after more truly call'd the son of a lie that is of an idol
were brought under some yoke which was in the eighteenth year of his Empire See Euseb in Chronic. and then in the same year he and Maximian contrived and decreed the general persecution over the whole Empire which before that time was but in some parts See Euseb l. 8. c. 1. and 9. From these considerations I say it may be collected that this was a time in which the Pagan bordering Princes might be stirred up in compliance with such Emperors to persecute poor Christians within their Territories and yet that persecution last but a very short time partly because the condition of that sort of people is to be restlesse and always attempting somewhat upon their neighbours that did thus awe them being impatient of any yoke and partly because Diocletian resigned the Empire about two years after That we cannot attain unto a full knowledge of the proceedings of that time the reason of Baronius is good because no writer of that time who did set down by way of History the actions of Diocletian is extant the work of Claudius Eusthenius his Secretary who did write the actions of him and his three collegues being perished In this obscurity of the time we can but guesse but this conjecture is probable and suits well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the short space and all other circumstances of the Context V. 5. Mysterie The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a secrecy It is also an unclean word set by Achilles Tatius to signifie the nakednesse of a woman Among the Gentiles it was used to denote their secretest Idol-worships their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being for the most part very unclean and abominable as in their Eleusinia sacra c. they were generally styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their greater lesser mysteries These faith Tertullian the Gnosticks imitated and had in their worships curtains drawn and silence strictly kept to vail and keep secret what they did Hence is it that this word is here thought fit to expresse the Idolatry and heathen-worship of this city which had generally this of uncleannesse joined with it V. 8. d. Which was and is not That Domitian had and exercised all power at Rome in his Father Vespasian's time whilst he was employed abroad in Syria c. appears by Tacitus who saith of him distinctly Domitianum Caesarem consalutatum c. that Domitian was saluted by the name of Caesar Hist l. 3. in fine and nomen sedémque Caesaris Domitianus acceperat Domitian had received the name and throne of Caesar l. 4. in initi◠and by all other writers of those times At the return of Vespasian he was devested of his power and so though he had been Emperor and still continued alive at that point of time to which this part of the Vision refers yet 't is true of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is not by which it may be guest at what time these Visions were written at least to what time this Vision refers viz. to the time of Vespasian after his return out of Syria the war being left unto Titus And this distinctly appears v. 10. by the enumeration of the eight Emperours there of which Claudius being the first Nero second Galba third Otho fourth Vitellius fifth it is there said five are fallen and one is that is is now alive at this point of the Vision viz. Vespasian and Titus the seventh is not yet come and after his short reign then v. 11. follows this successor of his Domitian described as here by the title of he which was and is not and is the eighth for so he was and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or from the seven that is the son or off spring of one of them viz. of Vespasian This person being a great persecutor of Christians God's judgments were remarkably to fall upon him which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he goeth to perdition v. 11. for he was butcher'd by his own servants and Apollonius Tyaneus the great Magician is said to have cryed out at Ephesus many miles off at the minute when he was kill'd Strike the Tyrant strike the Tyrant and to have told them Believe it the Emperour is kill'd this very moment which the Devil it seems whether from this and the like prophecies of God here or by his speedy conveyance of what he saw I cannot affirm by his familiarity with that Magician enabled him thus to declare V. 14. Warre with the Lamb Warring with the Lamb signifies opposing and persecuting Christianity not as if there were set battels between them and Christians but such as are supposeable against those whose principle was to suffer not to resist the persecuting Emperors under whom they were For this is the condition of the Lamb here to endure to be slaughter'd but not to fight again This is here said of these ten Kings confederate with the Romans that they should thus war that is be used as souldiers to execute the Romans bloodinesse upon Christians and this is true of the Goths and others while they were consederate with heathen Rome though soon after they themselves came over to Christianity though most to Arianisme Gothi per legatos supplices poposcerunt ut illis Episccpi à quibus Christiane fidei regulam discerent mitterentur Valens imperator Doctores Ariani dogmatis misit Gothi primae fidei rudimentum quod accepere tenuerunt The Goths desired by their Embassadors that Bishops might be sent them from whom they might learn the Rule of faith Valens the Emperour sent them Arian Doctors The Goths retained those rudiments which they first received Oros l. 7. c. 33. no doubt much forwarded therein by seeing the patience and constancy of Christian Martyrs who have no other way to overcome their enemies and so in that only respect are said to conquer them here that is to bring them to Christianity and subject them to Christ's kingdome For of Alaricus 't is clear that he was then a Christian and sent Embassies to Honorius by Bishops see Sozomen l. 9. c. 8. and that Attalus was baptized by Sigesarius a Gothish Bishop and by that was the dearer to Alaricus and all the Goths c. 9. And that in reverence to S. Peter Alaricus gave mercy to all those that fled to his Temple for Sanctuary and restored all that was taken out of the Church by a Gothish souldier who astonish'd with the richnesse of the sight told Alaricus of it and at the putting all in their places sung an hymne to God Barbarians and Romans together saith Orosius l. 7. c. 20. 39. and so 't is clear of the greatest part of the army of whom faith Orosius Christiani fuere qui parcerent c. they were Christians that spared Christians who were spared Christians for the memory of whom there was any such thing as sparing To the
them that is Goths and Vandals c. as with Satyrs and Owles Zim and Ohim c. 3. For all nations have drank of the wine of the wrath of her fornication and the Kings of the earth have committed fornication with her and the merchants of the earth are waxed rich through the abundance of her delicacies Paraphrase 3. And this is a most just punishment of her foul Idolatrics which she hath infused into other Nations as far as her power extended and of her great pride and luxury the expences laid out on which were the inriching of the Merchants of other Nations which brought in fewel to the feeding materials to the supporting of it 4. And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Paraphrase 4. And another voice methought I heard warning all Christians to come out of her that is first to abstain strictly from all communicating with her sins contrary to what the looser sort of Christians did and secondly to depart out of the city as the Emperor Honorius and the Bishop Innocentius did to Ravenna at the time of Alaricus's siege and thirdly to flie to the Basilica or Christian Church at the time of plundering or destroying Rome as the Christians did as the only way of rescuing them from the destruction 5. For her sinnes have reached unto heaven and God hath remembred her iniquities Paraphrase 5. For the voice or crie of her sinnes is come to heaven and now the vengeance is come upon her 6. Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double Paraphrase 6. Now she shall be payed for all her provocations and as she hath meted to others the Christians persecuted by her so shall it be by the Goths c. meted to her with advantage she hath mixed a poisonous cup a mixture of wine and myrrhe in seducing some and persecuting others and now she shall have twice as much bitternesse provided for her 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a Queen am no widow and shall see no sorrow Paraphrase 7. For all her pride and luxury and haughtinesse and blasphemy in calling her self Eternal and pronouncing that she should never be subdued see Isa 47. 7 8. now she shall see she is mortal and subject to be overcome as well as others 8. Therefore shall her plagues come in one day death and mourning and famine and note b she shall be utterly burnt with fire for strong is the Lord God who judgeth her Paraphrase 8. For as a punishment of her pride and huge opinion of her self that she should reign for ever on a suddain all together shall an huge vastation come upon her a plague a slaughter and a famine and a burning of the city a third part of it ch 16. 19. 17. 16. see note on ch 17. e. and all this a visible judgment of God upon her in whose hands are all the creatures ready press'd for his service to execute his vengeance on his enemies 9. And the Kings of the earth who have committed fornication and lived deliciously with her shall bewail her and lament for her when they shall see the smoak of her burning Paraphrase 9. When this comes to passe then shall those of the ten kingdomes which have continued under her obedience and joyned with her in her idolatries and luxuries see 1 Tim. 5. c. lament and mourn for her but not be able to assist her 10. Standing afarre off for fear of her torment saying Alas alas the great city Babylon that mighty city for in one hour is thy judgment come Paraphrase 10. But on the contrary forsake be afraid of bringing her any relief the destruction coming so suddainly and irresistibly see note on ch 17. c. upon her 11. And the merchants of the earth shall weep and mourn over her for no man buyeth their merchandise any more Paraphrase 11. And some losse this will be to the merchants v. 3. who will have many commodities lying on their hands without any vent no body being so rich and so vainly luxurious as these that are now destroyed 12. The merchandise of gold and silver and precious stones and of pearls and fine linen and purple and silk and scarlet and all Thyine-wood and all manner vessels of ivorie and all manner vessels of most precious wood and of brasse and iron and marble Paraphrase 12. None trading so much in all the bravery of attire and of houshold-stuffe buying all that any would bring of any of these kinds 13. And cinnamon and odours and ointments and frankincense and wine and oile and fine flour and wheat and beasts and sheep and horses and chariots and note c slaves and souls of men Paraphrase 13. Of perfumes and festival plenty of pompous attendants and addition of horses and chariots and of hired servants and bond-servants 14. And the fruits that thy soul lusted-after are departed from thee and all things which were dainty and goodly are departed from thee and thou shalt find them no more at all Paraphrase 14. Now is the enjoying of those things which thou lovest best interdicted thee and all the instruments of thy luxury and bravery thy Epicurisme and thy pride have forsaken thee never to return again noting that Rome shall never be either the harbourer of heathen Idols or the seat of the Empire any more see v. 21. 15. The merchants of these things which were made rich by her shall stand afarre off for the fear of her torment weeping and wailing Paraphrase 15. And when the merchants hear the news they shall stop their course and divert to some other place and doe the same thing as if they were afraid of falling under the same calamities by approaching near her 16. And saying Alas alas that great city that was clothed in fine linen and purple and scarlet and decked with gold and precious stones and pearls Paraphrase 16. And make complaints that they have lost such an excellent customer so suddainly 17. For in one hour so great riches is come to nought and every ship-master and all the company in ships and sailers and as many as trade by sea stood afarre off Paraphrase 17. And the same is the case of the marriners whose wealth is in the sea there being now no occasion of such resort to this place 18. And they cried when they saw the smoke of her burning saying What city is like unto this great city Paraphrase 18. And therefore they bewail her former greatnesse and their own losse in her destruction 19. And they cast dust on their heads and cried weeping and wailing and saying Alas alas that
Salvation and glory and honour and honour and power unto the Lord our God Paraphrase 1. Another vision I received much to the same purpose with the former but differing in this that the former looked especially on the city of Rome and the luxury and pride of the inhabitants thereof but this looked especially on the heathen religion there destroyed and exchanged for the Christian but that not all at once but by several steps and degree and first methought I heard a multitude of Christian people employed like the Saints and Angels in heaven singing of Allelujahs praises and thanksgivings to God as to him who had wrought great mercies for them 2. For true and righteous are his judgments for he hath judged the great whore which did corrupt the earth with her fornication and hath avenged the blood of his servants at her hand Paraphrase 2. Magnifying his fidelity to themselves and his just vengeance on the Idolatrous persecutors that had debauched so many to their courses and shed so much blood of Christians 3. And again they said Allelujah and her smoak arose up for ever and ever Paraphrase 3. And again triumphing in this act of Gods that this was like to be a fatal irreparable blow to the Roman Idolatry 4. And the four and twenty Elders and the four beasts fell down and worshipped God that sate on the throne saying Amen Allelujah Paraphrase 4. And the Bishops or representatives or governours of the Christian Church in Judaea ch 4. 4. and proportionably to them all other Bishops and the four Apostles formerly mention'd as the planters of the Christian faith in Judaea ch 4. 6. and two of them now in Rome also Peter and Paul gave their acclamations to those Hallelujahs 5. And a voice came out of the throne saying Praise our God all ye his servants and ye that fear him both small and great Paraphrase 5. And all Christians in the world of what quality soever were admonished of their duty and obligation to doe so too 6. And I heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Allelujah for the Lord God omnipotent reigneth Paraphrase 6. And that admonition was presently answer'd with the acclamation of all the nations that is Christian people in them over all the world thundring out Allelujahs to God for this illustrious enlargement of the kingdome of Christ the conversion of that Imperial city to Christianity 7. Let us be glad and rejoice and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready 8. And to her was granted that she should be arrayed in fine linen clean white for the fine linnen is the note a righteousness of saints Paraphrase 7 8. Which is as it were the marriage of Christ to a lovely spouse his Church and so matter of rejoicing to all that hear of it Joh. 3. 29. which should now be adorned as the Priest entring into the sanctuary under the Law to note the liberty and the privileges which should be bestowed on the Church by the Emperour Constantine 9. And he saith unto me Write Blessed are they which are called unto the marriage-supper of the Lamb. And he saith unto me These are the true sayings of God Paraphrase 9. And an Angel bad me take notice of this as of the blessedest happiest change that ever was wrought in the world and happy he that should be a spectator of it Of which yet I might be as confident it would come as if I saw it God having firmly decreed and made promise of it 10. And I fell at his feet to worship him and he said unto me See thou doe it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the testimony of Jesus is the Spirit of prophecie Paraphrase 10. And the joy of this news so transported me that as Abraham for the joy of the good news Gen. 17. 17. fell on his face c. so I could not but fall down to acknowledge my sense of so blessed a news and messenger But when I did so he bid me forbear For saith he I am no more honourably employ'd by Christ then thou art I am now a messenger to make known this prophecie to thee of the conversion of Emperors c. to the Gospel and thou and such as thou Apostles of Christ are Embassadours of as honourable and blessed news as this Let God have the praise of all for to be an Apostle of Christ a witnesse and publisher of his resurrection c. is to be a Prophet sent and indued with the Spirit of God and so as valuable as that office which now I am executing of foretelling things to come 11. And I saw heaven open'd and behold a white horse and he that sate upon him was called faithfull and true and in righteousnesse he doth judge and make warre Paraphrase 11. And methought I saw Christ coming from heaven in a pompous manner riding or sitting upon the white horse as he did c. 6. 2. that is in the preaching of the Gospel and according to his promise and his just judgments against his enemies proceeding against them that is against the Emperour Maxentius see c. 16. 12 14. 12. His eyes were as a flame of fire and on his head were many crowns and he had a name written that no man knew but he himself Paraphrase 12. And methought his eyes were like fire searching to the secrets of the heart noting him to judge and discern who are fit to be destroyed who not and he had many crowns on his head tokens and testimonies of as many victories over enemies whom he had overcome either by their yielding that is conversion or falling before him that is destruction and as a token of those victories he hath a note or ticket by which to receive his reward which no body sees but himself see ch 2. 17. and note i. that is he is acknowledged victorious 13. And he was clothed in a vesture dipt in blood and his name is called The word of God Paraphrase 13. And he was in a royal purple garment noting that regal power to which he was installed as a reward of his crucifixion Isa 63. 1 2. Phil. 2. 9. now to belong to him most illustriously and his name in which he was represented was that known title of Christ The word of God noting that which is now done to be an effect of divine power wrought by his word without any visible working of ordinary means toward it 14. And the armies which were in heaven followed him upon white horses clothed in fine linen white and clean Paraphrase 14. And the Angels the ministers of his vengeance attended him in a glorious and splend id manner 15. And out of his mouth goeth a sharp sword that with it he should smite the nations and he shall
rule them with a rod of iron and he treadeth the wine-presse of the fiercenesse and wrath of almighty God Paraphrase 15. And out of his mouth proceeded that terrible sharp part of the Gospel his threats against his enemies and those now to be executed on the heathen whom he shall now subdue by his power because they will not be converted in which respect he is now preparing for them the bitterest poisonous potion that ever was drank by any 16. And he hath note b on his vesture and on his thigh a name written King of Kings and Lord of lords Paraphrase 16. And by this means he will shew himself what really he is too strong for any power on earth to resist or stand our against 17. And I saw an Angel standing in the sun and he cried with a loud voice saying to all the fowls that flie in the midst of heaven Come and gather your selves together to the supper of the great God Paraphrase 17. And methought I saw an Angel standing in the sun noting the clearness of the vision now delivered and he called to all the birds of prey Goths and Vandals c. that they should come as to a feast to this judgment of God upon these Idolaters noting the great slaughter which was now foretold to which Vultures doe betake themselves our of a natural sagacity as Job saith of the Eagle Where the slain are there is he 18. That ye may eat the flesh of Kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all men both free and bond both small and great 19. And I saw the beasts and the Kings of the earth and their armies gathered together to make warrre against him that sat on the horse and against his army Paraphrase 19. And the Idol-worship set up at Rome and under her dominion set it self to persecute Christianity 20. And the beast was taken and with him the false prophet that wrought miracles before him with which he deceived them that had received the mark of the beast and them that worshipped his image These both were cast alive into a lake burning with brimstone Paraphrase 20. And the Roman Idolatry and the Magick and Auguries and the divinations of the heathen Priests that had deceived the carnal Christians so farre as to consent and comply with the heathenish Idolatry were to be like Sodom and Gomorrha utterly extirpated see ch 13. 11. and note g. 21. And the remnant were slain with the sword of him that sat upon the horse which sword proceeded out of his mouth and all the fowls were filled with their flesh Paraphrase 21. And the rest that is all the seâ—â—et Idolaters were swept away in the same destruction also for thinking that these armies against Rome would be favourable to any more then to the Orthodox pure Christians they then thought it a fit time to discover themselves but strangely miscarried in it the Christians that fled to the Basilica or Temple being the only persons that found deliverance see note on ch 17. c. and so all their Idol-worship was destroyed which is the summe of this Chapter Annotations on Chap. XIX V. 8. Righteousnesse of the Saints Some difficulty there is in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred the righteousness of the saints For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not thus used in these books see Note on Rom. 8. b. but for the Ordinances of the Mosaical law And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the very word which is used to denote the Sanctuary Heb. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister of the sanctuary and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sanctuary ch 9. 2. and elswhere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Neuter as well as the Masculine gender and by consequence capable of being accommodated to this sense it is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote the ordinances of the sanctuary the Levitical laws or customes among which this was one that the Priest when he went into the Sanctuary should wear that vesture of fine linen pure and white Thus Levit. 16. 't is appointed Thus shall Aaron come into the holy place v. 3. He shall put on the holy linen coat and he shall have the linen breeches upon his flesh and shall be girded with a linen girdle and with the linen mitre shall he be attired these are holy garments c. that is the garments which he is to use when he goes into the Sanctuary which being appointed him by this law of God to Moses may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinances of the holies And if it be so then it will most fitly be applied to this Spouse of Christ the Christian Church to which Christ was ready so solemnly to be married ver 7. in respect of the publick profession of the Christian religion by the Emperor Constantine and his Courtiers that it should now be clothed after the manner of the Priest when he went into the Sanctuary to note the great liberty and immunities and privileges now bestow'd on the Church by the Emperour This we have formerly seen express'd by our being Kings and Priests unto God chap. 1. Note c. Priests in respect of liberty of assemblies and executing the office of Bishops c. in the Church Which being so eminently bestow'd on the Church by Constantine above all that ever had been in the Church before may here in like manner be most fitly express'd by being clothed in the holy garments which denoted the Priests going into the Sanctuary V. 16. On his vesture and on his thigh The mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vesture and thigh are here put together to denote the robe Imperial by the former and the sword which is girded on the thigh by the latter as ensignes of supreme power and authority especially when on them both on the Robe and the hilt of the sword as the ensigne of that office is written that most honourable title KING OF KINGS AND LORD OF LORDS thereby noting him to be superiour to all power and force in the world triumphantly victorious over all CHAP. XX. 1. AND I saw an Angel come down from heaven having the key of the bottomelesse pit and a great chain in his hand Paraphrase 1. And I saw another representation by which I discerned what should succeed the conversion of heathen Rome to Christianity viz. a tranquillity and flourishing estate of Christianity for some time though not for ever And first methought I saw an angel coming from heaven a token of very good news at this time and elsewhere as sometimes of judgments from God with the key of hell and a great chain in his hand to signifie what follows v. 2. that Satan should now be shut up and chained 2. And he laid hold
passages of entrance thereinto that is universal admission afforded to all that would forsake idolatry and come in and the Bishops of the Church with power to admit and shut out and the names of the twelve tribes written on them noting them to be as the governours of the tribes Mat. 19. 28. that is rulers of his Church this new Jerusalem 13. On the east three gates on the north three gates on the south three gates and on the west three gates Paraphrase 13. And these entrances three toward every quarter noting the coming in of men from all quarters of the world now to the faith of Christ or doctrine of the Gospel and their baptisme the sacrament of admission of all performed by a three-fold immersion and profession of faith in the three persons Father Son and holy Ghost 14. And the wall of the city had twelve foundations and in them the names of the twelve Apostles of the Lamb. Paraphrase 14. And the wall which encompass'd the city as that Ezec. 40. 5. round about the house that is the Christian faith or doctrine was built or founded upon the preachings of the twelve Apostles of Christ 15. And he that talked with me had a golden reed to measure the city and the gates thereof and the wall thereof Paraphrase 15. And that angel with me had a reed in his hand c. 11. 1. to measure all these and give the dimensions of each as things that were like to continue for long use whereas that which was likely to be soon taken away was not to be measured c. 11. 2. 16. And the city lieth four-square and the length is as large as the breadth and he measured the city with the reed twelve thousand furlongs the length and the breadth and the height of it are equal Paraphrase 16. And the city or church being in the figure of a cube an equable stable figure having every way the same dimensions was both in length and breadth twelve thousand furlongs by the length noting the duration of it by the breadth the extent of its circuit and the height was equal to the length and breadth of it noting the flourishing condition of it equal to the extent and duration 17. And he measured the wall thereof an hundred and fourty and four cubits according to the note f measure of a man that is of the Angel Paraphrase 17. And the wall that is the Christian faith or doctrin which surrounded and inclosed the city was an hundred fourty four cubits in compasse that is twelve times twelve cubits allowing an equal proportion to every of the twelve Apostles the foundations of this wall v. 14. in the planting that faith building that wall And the rod v. 14. by which he meted all this was a pole of six foot long equal to the stature of the Angel that appeared to me that is of a man Ezek. 40. 3. 18. And the building of the wall of it was of Jasper and the city was pure gold like unto clear glasse Paraphrase 18. And the matter of which this wall was made was Jasper a very precious and durable stone see c. 4. 3. noting the several ingredients in the Christian faith to be such precious precepts a gracious yoke promises of great fidelity sure to be performed and such as all eternity is concerned in and the Church it self a society of holy men observable for sincere conspicuous purity such as God who sees to the bottome of the heart acknowledges and approves and such as men may behold and glorifie God for them in both respects express'd here by gold and glasse gold in respect of the purity and value in the sight of God and glasse in respect of the transparency of it discernible both to God and man see Tobit 13. 16. 19. And the foundations of the wall of the city were garnished with all manner of precious stones The first foundation was Jasper the second Sapphire the third a Chalcedonie the fourth an Emerald Paraphrase 19. And the Apostles which planted this faith were represented in a most glorious manner by all the most precious things imaginable see Tobit 13. 17. and Ezech. 28. 13. the several intimations of each of which might have somewhat of propriety to each of the Apostles but will hardly be appliable with any certainty but all together certainly note that which is most precious and signifie their memory as themselves in their life-time to be such in the Church of God and any thing was taught by them to be accepted with veneration 20. The fifth Sardonyx the sixth Sardius the seventh Chrysolite the either Beryl the ninth Topaz the tenth Chrysoprasus the eleventh a Jacinth the twelfth an Amethyst 21. And the twelve gates were twelve pearls every several gate was of one pearl and the street of the city was pure gold as it were transparent glasse Paraphrase 21. And the governours of the Church which had the power of admitting into the Church or casting out of it v. 12. were each of them represented as very estimable precious persons and the streets of the city that is the assemblies or congregations of Christians in the Church were like gold and glasse as before v. 18. for purity of life and conspicuousnesse of it and even to God that look'd through the bottome of it approvable 22. And I saw no Temple therein for the Lord God almighty and the Lamb are the Temple of it Paraphrase 22. And there was liberty to serve God in every city and place and not as it was wont among the Jewes only at Jerusalem but wheresoever Christians met together or in every mans own recesse they offered up prayers to God and God in Christ was in the midst of them especially in the Christian Churches set apart for God's peculiar service in every city and town and not only in some one place for all to resort to 23. And the city had no need of the sun neither of the moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof Paraphrase 23. And there was no need of sun and moon new waies of revelations for the enlightning this Church for God by coming down and pitching his tent being in our humane nature present here upon the earth hath planted the faith entirely and so his doctrine is the full light of his Church the rule of all our faith and so there is no need of any additions or new revelations 24. And the nations of them which are saved shall walk in the light of it and the kings of the earth doe bring their glory and honour into it Paraphrase 24. And all the people of the world that come to any sense of their Idolatries and sins by all God's judgments fallen upon them shall be content to live strictly according to this rule Isa 60. 3. and the Kings of the earth see Isa 49. 23. the highest in all sorts of power and learning c. will
running water is called and so that Ezech. 47. 5. And this river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure because Baptisme is a federal sacramental undertaking of all purity of living forsaking all sin and engaging of the soul to purity and in the same respect it is also said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clear as Crystal being an obligation to all purity in the baptized Now that this pure river is said to proceed not as Ezech. 47. 1. from under the threshold of the house but out of the throne of God and the Lamb hath some more difficulty in it which I conceive may thus be resolved The throne is a notation of power and judicature as when God is introduced in the Vision c. 4. 1. sitting on a throne and so the throne of the Lamb is that power which is by Christ enstated on the Governours of the Church of which the power of baptizing being one special part this river by which Baptisme is express'd is fiâ—ly said to proceed out of the throne To which purpose it must be observed that the power of baptizing though communicated to inferiour Priests and Deacons was at first in the Apostles and from them descended to the Bishops and never permitted to any but by appointment from the Bishop So saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in Ep. ad Smyrn 'T is not lawful to baptize without the Bishop and Tertullian de Bapt. Dandi baptismum jus habet summus Sacerdos qui est Episcopus dein Presbyteri Diaconi non tamen sine Episcopi authoritate The chief Priest who is called the Bishop hath the power of giving baptisme after him the Presbyters and Deacons but not without the authority of the Bishop And S. Cyprian makes two parts of the power of the keys that ruling power as of the aeconomus intrusted to the Governours of the Church the successors of the Apostles the one to admit as by the key in Baptisme the other by Absolution And that most probably is the meaning of this place where the baptisiual water is in the Vision said to proceed from the throne of God and of the Lamb. V. 2. Street What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the street denotes in this Vision may be easily resolved by observing that the streets or broad places of a city are places of concourse and resort and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assemblies and streets are used together in the same sense Mat. 6. 5. Accordingly the street or broad place here will be fit to denote the place of assembly in the Church or City of God where the prayers are offered up and the sacrifice of the Church in the Eucharist and where instruction is reach'd out to them Ib. On either side of the river That the tree of life here mentioned in stead of the very many trees in Ezechiel ch 47. 7 looks back to Paradise where that tree was set Gen. 2. 9. doth seem most probable and well accords also with the river here joyn'd with it as there V. 10. a river went out of Eden to water the garden And therefore what is here meant by it in the prophetick notion may be best learn'd from the allegorical interpretations which the antient writers affix to it in the Old Testament for those will be most agreeable to the prophetick style which we know is made up of figures Now of the tree of life saith Philo it signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or worship of God And so Clemens Alexandrinus that the tree of knowledge was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we transgresse that is it signified â—inne of which whosoever tasted should die but the tree of life denoted piety of which he that eat should live eternally Other descants there are on it here that it should signifie the crosse of Christ or the enlivening grace of God but this is the most agreeable to the Context and the other circumstances thereof But it must here be enquired what is the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in the midst of the street of it and on either side the River but the words bear not that and a great inconvenience there must be in so rendring them for the tree of life which appears to be in Paradise and here but one and not many as in Ezechiel nor set on the bank of the river as there must yet be supposed to be on both sides of the river which is impossible The best and most literal rendring will be this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the street and the river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this side and on that side that is not as in Ezechiel the many trees on the one side and on the other side of the river but so as may be applicable to the one tree and to the street and river here named one of them on one side t'other on the other side of the tree That this is the meaning of the phrase may appear not only by the commodiousnesse of this sense and the absurdities consequent to the other rendring but also by comparing it with another passage in this writer Joh. 19. 18. where it is said they crucified Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with him two others on this side and on that side and Jesus in the midst A phrase very near to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there There Jesus is in the midst of the two theeves that is between them and that express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here That must signifie there one of them on this side of him and the other on that and therefore it must in all reason be so here also the street on one side and the river on the other side and the tree of life in the midst or betwixt them This being thus far clear for the literal understanding of it and so the representation not absolutely the same with that in Ezechiel but lightly varied from it in some few circumstances the mystical or prophetical meaning of it will be clear also that betwixt the place of assembling on one side and the Font or Baptistery on the other side stood Piety in the midst Baptisme being on purpose designed to initiate and engage us to piety and by God's grace to enable us to perform it and the service of God in the assembly the prayers and the Sacrament of the Lords Supper and Christian instruction designed so too for the confirming our vows of new life and to instruct us farther in our duty and to bring down more grace for the performance of it What is added of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not twelve manner of fruits but twelve fruits is taken from Ezechiel also ch 47. 12. and is not to be applied to any set number of several vertues as some
would have it but to the constant continual production of them not at a few but at all seasons for so the year being the measure of all time bearing fruit as oft as there be moneths in the year must needs signifie the continual constant fruitfulness of it And this was much for the honour of the tree few trees bearing above once a year few in the winter but this every moneth in the year and so the fitter to denote Christian piety to which our Baptisme engageth us and our living in the Church confirms that engagement on us and both to continue to serve God in holinesse and righteousnesse all the days of our lives Ib. The leaves of the tree The leaves of a tree that beareth fruit are of use to guard and preserve the fruit and besides they are many of them medicinal and so both in Ezechiel and here they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing or medicine That which is most probably here meant by these leaves of this tree of life is the outward visiblenesse and exemplarinesse of piety which accompanies the fruits of it This in single persons is only the shining of their light before men which is of great use to attract others even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if that signifie the Gentiles unbelievers here to Christianity who see their good works whereas the scandalous sins of Christians are apt to aliene and deter others from that profession But in a Church these leaves may signifie more also the publick and frequent assembling for the service and worship of God and the Canons and exercise of strict discipline c. And that these latter of the discipline and censures of the Church are meant by these leaves may be collected not only by the usefulnesse of them to the preserving works of piety in a Church as leaves are for preserving the fruit and secondly by the propriety of them in order to cuting of the diseases of mens souls the reforming of lapsed sinners which may here be express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing but also by that which follows presently upon it v. 3. which most signally belongs to this matter of Censures see Note e. V. 3. Shall be no more curse That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse or execration is ordinarily taken for the person to whom that Censure or second sort of Excommunication belongs appears by the use of it in other places of the New Testament Thus Rom. 9. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I could wish to be a curse that is accursed from Christ separate or excommunicate from the body of Christ the Church So 1 Cor. 16. 22. If any man love not let him be anathema and Gal. 1. 8. If I or an angel shall teach any other doctrine let him be anathema In all these places the word Curse is clearly put for an excommunicate or accursed person put under the censures or execration of the Church and accordingly here in any reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every curse must signifie every wicked person fit for the Censures of the Church And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be no longer must signifie the exercise of such discipline in the Church in excluding all such wicked persons out of it and so to the mention of Baptisme by the river v. 1 2. and of the Christian assemblies by the streets v. 2. adds the use of excommunication in the Christian Church for which we know Ecclesiastical Judicatories were erected in Constantine's time and so continued under the favour of Christian Emperors and Princes By which appears also what is meant by the throne of God and the Lamb in this verse viz. Christian Judicatories for the excommunicating of scandalous offenders where in the power exercised by the Bishops is acknowledged to be the Power of God or Christ and this throne here the same with that v. 1. the power of Baptizing and of excommunicating of admitting and excluding from the Church being branches of the same authority by Christ communicated to the Apostles V. 18. If any man shall add This form of speech here used to conclude this Book is First a Symbolical and prophetical form of expressing the certainty and immutability of this Prophecie and Secondly an expression of the absolutenesse and perfection of it in order to publick use that it should be the one prophecie given to the Christian Church which should bring divine authority along with it sent with a commission from heaven and not only proceeding from a publick spirit but sent out with a publick charge that as Josephus saith contr Appion l. 1. that after the time of Artaxerxes though many excellent things were written yet they brought not divine authority with them nor consequently were so received or believed because there was not then a certain succession of Prophets and no body durst adde or detract or change any thing in the Old Canon after so long a time so though there might be some Prophets after S. John as Justin Martyr tells us that the gift of Prophecie remained in the Church till his time yet this book should be the last and so the close and seal of all publick Prophecie and that therefore no new doctrine was now farther to be expected by the Christian Church and whosoever taught any as a rule of faith and life and pretended Revelation for it should fall under the censure denounced against false Prophets Deut. 13. and under Saint Paul's anathema Gal. 1. 8 9. That this should be only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adjuration of the Scribe as in the end of Irenaeus in some Copies there is an adjuration not to add or diminish and as 't is said in Aristeas that after the translation of the Septuagint Demetrius perswaded the Jews to adde an imprecation on any that should change or add or transpose or take away any word from it was the conjecture of a learned man Mr. Lively and as it may very well be received so need it not prejudge those other importances of it before mentioned THE END Addenda Delenda Mutanda Corrigenda PAg. III. lin 31. for they had r. they that had p. V. l. 7. for of fit r. to fit p. 5. l. penult r. unto thee Mary p. 8. col 2. l. 23. r. providing p. 15. col 1. marg l. 4. r. Dei l. 18. c. 23. l. 7. r. par 3. p. 17. col 1. l. 43. r. Optatus l. 1. p. 18. col 2. l. 7. r. it were of fire p. 19. col 2. l. 43. r. i. e. my self p. 24. v. 32. r. causeth p. 26. col 1. l. 43. r. this p. 29. col 1. l. 45. r. secundum ea col 2. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 30. col 1. l. 62. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. col 2. l. 24. r. mine is thine p. 38. col r. l. 35. r. cubit chap. 7. v. 6. l. 6. r. return thee p. 45. col 2. l.
excellency of the possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes wealth plenty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich much all in Hesychius The full notion of it must be fetch'd from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies peculium proprium thesaurus facultates res chara that which is a mans own his treasure his estate any thing dear unto him and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 19. 5. Deut. 7. 6. and 26. 18. is 14. 2. and 26. 18. rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus beloved and so in Exodus also and accordingly here it signifies a beloved pretious excellent people for which Symmachus puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mal. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by us jewels and by Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. III. 1. PUT them in mind to be subject to principalities and powers to obey magistrates to be ready to every good work Paraphrase 1. And let it be thy frequent and special care to exhort all Christians under thee to yield all honest obedience to the Kings and Governors under whom they live and to be ready and cheerfull to the practice of all acts of charity 2. To speak evil of no man to be no brawlers but gentle shewing all meeknesse unto all men Paraphrase 2. very mild see note on 2 Cor. 10. a. and patient toward those that oppose them and truth it self 3. For we our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another Paraphrase 3. As remembring that we our selves before our conversion to Christ were as opposite to the truth and as perversly so as any can be now supposed to be 4. But after that the kindnesse and love of God our Saviour toward man appeared Paraphrase 4. But when Christ of his great mercy and bounty to mankind was pleased to reveal himself to us 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost Paraphrase 5. Then out of his free underserved mercy toward us not in respect of nor by way of return unto any good action of ours he rescued and delivered us out of our sinfull courses put us into a state of salvation upon our giving our selves up in baptisme his vowed reformed servants sealing unto us the pardon of all our sins and then bestowing his Spirit upon us to bring forth in us all fruits of new life 6. Which he shed on us abundantly through Jesus Christ our Saviour Paraphrase 6. Which Spirit most plentifully descended on us from God the Father Christ Jesus his Son obtaining that mercy from him 7. That being justified by his grace we should be made heirs according to the hope of eternal life Paraphrase 7. That having our lives amended and our sins pardoned by his grace and mercy we should become as children of God his heirs at present in hope of eternal life 8. This is a faithfull saying and these things I will that thou affirm constantly that they which have believed in God might be carefull to maintain note a good works these things are good and profitable unto men Paraphrase 8. This is an important special Christian doctrine which I would have thee be earnest in telling men and convincing them of the importance of it that all that have professed to be Christians should make it their principal care to see that all that belong to them together with themselves doe not only live in the universal duties of Christians but also particularly follow some honest labour or vocation v. 14. and Ephes 4. 28. for these are the things that are good in themselves and usefull to mankind of good report in the actors and beneficial to the community keep others from being burthened with the slothfull and enable them to be themselves helpfull to others 9. But avoid foolish questions and genealogies and contentions and strivings about the law for they are unprofitable and vain Paraphrase 9. As for the Gnosticks that employ themselves in compiling a new model of divinity made up of foolish disputes and of heathen notions of poetical genealogies see 1 Tim. 1. 4. and contentions about the observing the Mosaical Law that Christians be circumcised Gal. 6. 12. and by so doing put themselves out of their calling live idly disorderly 2 Thess 3. 6 11. these spend their time upon vanities that neither themselves nor others are the better but the worse for 10. A man that is an note b heretick after the note c first and second admonition reject Paraphrase 10. Whosoever maketh any division in the Church that teacheth any doctrine contrary to that which hath been taught by Christ and the Apostles and that he may get followers separates from the Church from the communion of Christians there it is thy office and duty toward such an one first to admonish him once or twice Mat. 18. 16. and if that will not work upon him or reduce him then to set a mark upon him as on one which is under the censures of the Church and to appoint all men to break off familiar converse with him 11. Knowing that he that is such is subverted and sinneth being note d condemned of himself Paraphrase 11. Knowing that such a man is a perverse wilfull sinner inflicting that punishment on himself which the governors of the Church are wont to doe on malefactors that is cutting himself off from the Church of which he was a member 12. When I shall send Artemas unto thee or Tychicus be diligent to come unto me to Nicopolis for I have determined there to winter 13. Bring Zenas the lawyer and Apollos on their journey diligently that nothing be wanting unto them Paraphrase 13. Furnish Apollos and Zenas the lawyer that are coming to me with all things necessary for their journey see note on 1 Cor. 16. a. 14. And let note e ours also learn to maintain good works for note f necessary uses that they be not unfruitfull Paraphrase 14. But let not only the Gnostciks v. 8. be thus admonished and convinced but let all those also that continue with us all the orthodox Christians be taught by you to set up in themselves and families some honest labours among men to supply their wants and provide for themselves necessaries of victuals c. that they live not like drones on others sweat maintained out of the treasure of the Church but earn every one their own livings 2 Thess 3. 12. 15. All that are with me salute thee Greet them that love us in the faith Grace be with you all Amen Paraphrase 15. all our loving fellow-Christians It was written to Titus ordained the first Bishop of the
Church of the Cretians from Nicopolis of Macedonia V. 8. Good works That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and v. 14. should signifie honest trades or callings there will be small doubt or difficulty when 't is observed how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour is used 1 Cor. 4. 12. and 9. 6. of S. Pauls working in his calling and so 1 Thess 2. 9. and 2 Thess 3. 8. 10 11 12. then by comparing Ephes 4. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working with his hands that which is good where bodily labour is called working of good Thus a very antient Greek author Palaephatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Actaon that spent all his time upon hunting he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he neglected the good thing that is his business all men being then saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no servants but doing their own business themselves tilling the ground c. and he being the richest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was most laborious in his husbandry whereas this man saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglected his domestick or his own affairs Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own or domestick affairs are all one and signifie the business of the calling Thus Act. 9. 36. Tabitha is said to be full of good works that is a very laborious work-woman that wrought or made many garments v. 39. and by that means as it follows was a very liberal charitable almes-giver gave the garments when she had made them to old widows c. Thus in Cicero vitae actio signifies a trade or the whole business of the life l. 1. De nat Deor. De actione vitae multa dicuntur So Gen. 47. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is your occupation to which they answer that they are shepheards So in Sophocles's Oedipus when the question is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is your trade or manner of living the answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have spent most of my time in keeping of sheep So Jonah 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is thy occupation This may farther appear by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used with it for that signifies to profess or work in any art or calling So Synesius Ep. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she hath followed her trade bravely So in Cicero Pro Domo Qui sacerdotiis praefuerant the Priests In Chrysost Hom. 31. in Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they live by their hands and profess or work in the shop And this is inforced by what here followes for these things are profitable to men answerable to what is added Eph. 4. 28. that he may be able to give to him that needeth out of the fruits and earnings of his labour and so here v. 14. where the same exhortation is repeated he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for necessary uses see Note f. that they be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitfull that is that they may give to others which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit Philip. 4. 27. and the fruits of righteousness c. 1. 11. V. 10. Heretick The literal notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be taken from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it immediately comes as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like What that is will be seen by these severals in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preferre before others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse to be pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or receive others to ones self All which put together will make up this compound to take up an opinion upon ones own choice or judgment and preferre it before the doctrine established in the Church and to gather and receive disciples or followers to himself in opposition to or separation and division from the Church according to which the heretick is defined by that learned Grammarian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that chuseth to have some other opinion or doctrine besides or in opposition to or preferring it before the truth for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from the latter of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that comes from the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one also and both denote a leader of a faction a teacher of some new doctrine which that he may get disciples to him makes a rent or division in the Church Such were those false teachers that crept in among them and led silly women captives removed them from that union of the Church in which before they were and as captives are carried by the Conqueror into his own quarters so took them off from the society of Christians in which they had been and led them into separated assemblies or congregations Not that the name Heretick is competible to none but those that are the first in disseminating a false doctrine but that it belongs to all that endeavour to corrupt others draw them into the faction with them Such were all the Gnosticks wheresoever they came and those were principally here meant Ib. First and second admonition The first and second admonition here referres to the method prescribed by Christ in proceeding against Christian offenders Mat. 18. 15. but in some circumstances differs from it There is mention of a threefold admonition one by the injured person alone a second by two or three taken with him the third by the Church But here onely a first and second admonition The cause of this difference is to be taken from the quality of the person to whom this Epistle is written Titus a Bishop whereas there the speech was address'd to every private Christian that is injured by any Here the first admonition of the Bishop carries an authority along with it farre above that of the private person and the two or three with him and so may well supply the place of both those and then the second here will be parallel to the third there and so after that is despised or proved uneffectual it is seasonable to proceed to Censures to excommunicate the contumacious which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the avoiding of him Thus 2 Cor. 13. 2. immediately after the second admonition delivered by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I foretell you the second time characterized v. 1. by in the mouth of two or three witnesses he tells the offenders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not spare but proceed to Censures And v. 10. he tells them that this admonition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may not proceed to excision or cutting off which he there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking
of the Presbyters of each city where there were such about their Bishop and of the Bishops of the Province about their Metropolitane see Note c. it might as properly be applied to Presbyters as to Bishops Now for the number of twenty four that I suppose was exactly the number of the Bishops of Judaea at that time all beside the Metropolitane Bishop of Jerusalem answerable to the number of the heads of the courses of the Priests 1 Chron. 24. who seem as such to have been taken into the Sanhedrim though the records of those times being obscure afford no demonstration of this circumstance V. 5. Seven spirits The seven spirits of God here are the ministring spirits or Angels see Note on ch 1. b. that attend and wait upon God as apparitors or serjeants or officers to attend the judicature to cite and bring malefactors before it and are represented here by the seven Deacons in the Church of Jerusalem attending on the Bishop Act. 6. but those like lamps of fire burning in respect of the glory and brightnesse wherein Angels are wont to appeare V. 6. In the midst of the throne That which is here said of the placing of the living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of the throne and round about the throne may I suppose be thus most commodiously explained that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the throne shall signifie at the former part that which is most visible to the company so to be set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst Act. 4. 7. is in a conspicuous place all one with before them Act. 22. 30. and being called forth Act. 24. 2. and in like manner to stand up in the midst Act. 1. 15. is so as he may be seen and heard best by all that are present And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about which must needs be opposite to that will signifie behinde or at the hinder part and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about will straight appear to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the back or behinde see Note i. Which being granted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst will necessarily denote the two foremost points of the chair or throne where two of the living creatures are placed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the two hindmost and so all the four living creatures will be disposed of at each corner one Others I see have conceived the two which are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of the throne to have been placed one before and the other behind and consequently the two that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about to be one on each side but this cannot well be imagin'd without incommodating the judge before whom he stands unlesse one be placed upon the steps of ascent to the throne and so below the space on which the throne was set which cannot probably be yielded because the throne and this place where this living creature would be placed would not then make up one space as it seems to doe ch 5. 6. where the lamb is said to be in the midst of the throne and of the four living creatures supposing all these to make up but one space But howsoever this be this placing of the living creatures so near the throne doth by the way make it appear that this representation here referres not as might be thought to the encamping of Israel about the Ark Num. 2. because here the four living creatures are set close to the throne and as appears chap. 5. 6. nearer then the four and twenâ—â— Elders whereas the standards in Numbers are appointed to be pitched farre off c. 2. 2. the Tribe of Levi immediately environing the Tabernacle and the camps environing that v. 17. Ib. Four beasts Who these four living creatures were in this representation may in proportion and analogie with what hath ben said be conjectured also And to that purpose it may be observed that they are both here v. 9 and 10. and c. 5. 6. set betwixt him that sat upon the throne and the four and twenty Elders which may probably conclude them to be four Apostles who will be acknowledged to be superiour to the Bishops of Judaea and may also in some sense be conceived inferiour in that Council of Jerusalem to James advanced to be Bishop that is supreme ruler there at least to be there in another capacity then he was as transcendent persons accordingly standing about the throne and not as regular members of the assembly For thus saith Clemens Hypotypos l. 5. Peter James and John chose James the brother of the Lord Bishop of Jerusalem where Ruffinus reads Episcopus Apostolorum Bishop of the Apostles and though they three were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Christ preferred and more honoured then all the rest of the twelve yet did they not contend one with another for this dignity but unanimously conferred it on James the Just who is therefore in Scripture oft called an Apostle see Note on Gal. 2. f. Now that Apostles are meant by these living creatures and also who those four Apostles were may appear by comparing this Council or judicature here represented with the Councill of Jerusalem Act. 15. There it is certain that the Bishop James presided v. 13. together with the Elders or Bishops of Judaea v. 6. and then besides and before these Elders are mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles ver 2 4 6. and Peter is one of them v. 6. and though not there named John also Gal. 2. 9. his brother James that was wont to â—be there being before this put to death Act. 12. 2. And so there are two of them and why may not Paul and Barnabas separated before that time to Apostolacy c. 13. 2. certainly present in this Council be the other two That any other Apostle was then there doth not appear and 't is evident that these four were and from them and the Elders jointly are these decrees sent to the Churches of Syria and Cilicia v. 23. The learned H. Grotius I perceive hath fallen very near upon this conjecture only he hath placed James the brother of the Lord that is the Bishop himself which cannot be imagined in stead of John and Matthew in stead of Barnabas upon no other reason but because Matthew is found to have continued long in Judaea But referring the matter as the representation here doth to a Councill at Jerusalem it will be most fit to pitch on those four who were in that one Scripture-Councill there present And if it be objected that Paul and Barnabas were sent thither from Antioch at this time and therefore may not seem so properly to belong to that place to that I answer First that those two being by the holy Ghost's appointment separated to be Apostles they were not affix'd to any Diocese or Province as ordinary Bishops were but had an