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.
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
3. Gentiles 3. Christians by Tho Hâ—ywood 4. A Discourse of the state Ecclesiasticall 4. An Expedient for composing differences in religion 4. The Quakers wild questions objected against the ministers of the Gospel and many Saâ—ed Acts and Offices of Religion by R. Sherlock B. D. and Minister of the Gospel 4. Notes upon some passages of Scripture by Francis Gregory of Oxon 4. A pathetical perswasion to pray for the peace of Jerusalem by Dr. Griffith 4. Sir Robert Philmores advertisment touching Witches to the Jurymen of England 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Treatise of self-denial 4. The Image unbroken or a vindication of his Majesties book entitled A Pourtraiture of his Sacred Majesty in his solitudes and sufferings in 4. by B. Bramhall in a replie to Milton Certain Sermons and Letters of defence by Dr. Mayne 4. The Shepheards Oracle by Fr. Quarles New Distemper by Fr. Quarles Loyal Convert by Fr. Quarles Solomons recantation by Fr. Quarles Virgin Widdow by Fr. Quarles The Refuter Refuted or Dr. Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defended against the Impertinent Cavils of Mr. Henry Jeanes Minister of Gods word at Chedzoy in Somersetshire by a third person newly extant 4. The Dippers dipt or the Anabaptists Duck'd and Plung'd over Head and Eares the seventh Edition by Daniel Featley D. D. Books in large 80. Nomenclatura brevis by Mr. Gregory of Westminster 8. Etymologicum Parvum in usum Scholae Westmonasteriensis 8. Examen Historicum or an Examination of the mistakes falsities and defects in some modern Histories by Dr. Peter Heylin Reliquiae Sacra Caroliâ—ae or the Works of that Great Monarch Glorious Martyr King Charles the first 8. with a short view of his life and death An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by T. Stephens Schoolmaster in St. Edmundsbury 8. Balzackâ— Letters the fourth part 8. Enchiridion of Fortifications or a handfull of knowledge in Martial affaires Demonstrating both by Rule and Figure as well Mathematically by exact Calculations as Practically to fortify any body either Regular or Irregular how to run Approaches to pierce through a Courterscarp to make a Gallery over a Mote to spring a Myne c. with many other notable matters belonging to War useful and necessary for all Officers to enrich their knowledge and practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ— the History of Animals as they are usefull in Physick and Chirurgery by Dr. Schroder 8. new A treatise of divine providence by the Bishop of Durâ—sme 8. A Discourse of auxiliary beauty or artificial handsomenesse betwixt two Ladies in point of conscience 8. Small 80. Anglicisms Latiniz'd by Mr. Willis Schoolmaster in usum Scholae Bristoliensis 8. Mercurius Rusticus or the Countries complaint against the plundrings and defacing of Churches by the late Oliver Cromwell several sectaries 8. Judicium Universitatis Oxoniensis c. 8. Severall pieces of Mr. Richard Gove Minister of the Gospel viz. 1. The Communicants Guide or Instructions to young and old how they may receive the Lords Supper worthily 2. Pious thoughts vented in pithy Ejaculations 8. new 3. The Saints Hony-comb 8. An Excellent new piece lately published entitled the Art of Oratory for young students 8. new Vulgar errors in practice censured 8. new The Catechisme of the Church of England Paraphras'd by R. Sherlock B. D. Books in 12. The Grand conspiracy of the members against the mind of the Jewes against their King in 4 Sermons by Jo. Allington 12. Contemplation of heaven or a descant upon the Praier in the Garden by Tho. White Gent. Mr. Lyfords Legacy or a help to young people for the worthy receiving of the Lords Supper 12. An Examination of Tilenus before the Triers in Utopia The Calvinists Cabinet unlock't in an Apology against Mr. Baxter in vindication of the former Examination by the same Tilenus Junior 12. new Certain Considerations of present Concernment touching this Reformed Church of England by H. Ferne D. D. 12. A Compendious discourse upon the Case as it stands betwixt the Church of England and the Church of Rome on the one hand and again betwixt the same Church of England and those congregations that have divided from it on the other hand by H. Ferne D. D. Doctor Cozens Devotions 12. Hobbs Philosophical Elements 12. Sir George Stroudos discourse of Holy Love 12. Rosses Observations on Hobbs Leviathan 12. Quarles Roaâ—erges and Barnabas or wine and oyl for afflicted souls 12. The Mystery of Jesuitisme the second part 12. Banquet Jests new and old by the Old Archâ—e 12. The Saints Legacy or a Collection of the promises 12. The Holy life and death of the Lady Lettice Vicountess Falkland 12. Motives for Prayer upon the 7. days of the week by Sr. R. Baker Knight Christs Commination against Scandalizers by Jo. Tombs Devotion digested by Peter Samwayes Amesii Antisynodalia 12. Imago Regis Caroli 12. c. Reliquiae Sacrae Carolinae or the works of King Charles in a small volume 24. The Mystery of Jesuitisme displaying the pernicious maxims of the late Casuists 12. White salt or a sober correction of a mad world in some well wishes to goodnesse by Jo. Sherman B. D. 12. A CATALOGUE of Books printed for and to be sold by Richard Davis at his shop near Oriall College in Oxford A View of the Threats and Punishments recorded in Scripture Alphabetically composed with some brief observations upon several texts by Zach. Bogan of C. C. C. in Oxon 8. The Mirth of a Christian Life and the sorrows of a wicked Life 8. Fides Apostolica or A discourse asserting the received Authours and Authority of the Apostles Creed together with the grounds and ends of the composing thereof by the Apostles the sufficiency thereof for the Rule of faith c. With a double Appendix 1. Touching the Athanasian 2. The Nicene Creed by George Ashwell B. D. 8. Ailmeri Musae Sacrae seu Jonas Jeremiae Threni Daniel Graece redditi carmine 8. Ad Grammaticen ordinariam supplementa quaedam Editio 2. multis auctior 8. A Guide to the Holy City or Directions and Helps to an Holy life by John Reading B. D. 4. Theses quadragesimales Philosophiae Novae in Scholis Oxonii Publicis à Carolo Potter 12. Contemplationes Metaphysicae Authore Georgio Ritscheli Bohemo 8. Aditus ad Logicam Authore Samucle Smith 8. Elementa Log. Authore Edw. Brerewood 12. Johan Buridani Quaestiones in octo Libros Politicorum Aristotelis 4. Robert Baronii Philosophia Theologiae ancillans Edit nova 12. Rob. Baronii Metaphysica Edit nova 12. The hurt of sedition by Sr. John Check 4. The Christian Race a Sermon on Heb. 12. 1. by Tho. Barton 4. A Sermon on 2 d of Tim. c. 3. v. 1 2 3 4 5. by Will. Chillingworth 4. A funeral Ser. on Phil. 1. 23. by Joh. Millet 4. A funeral Sermon on 1 Cor. 7. 29 30 31. by Tho. Hauskins 8. A Nomenclator of such Tracts and Sermons as
popular error being imbibed and improved as farre as it would fairly yield must needs be the defaming of his medicaments and the blasting of his whole profession as one great imposture so after the pains and travail that this work hath cost from the time of the first thought and Designation of it at the beginning of my entrance on the study of Divinity to this present day of the Nativity of it I cannot look on it without some apprehension that it may run the same hazard which we read of the child in the Revelation c. 12. to be devoured as soon as born if one false pretension which hath of late been somewhat prosperous in this Nation and is utterly unreconcilable with the designed benefit of this or any the like work be not timely discovered and removed § 2. And the Pretension is this That the understanding or interpreting the Word of God or the knowing of his Will is not imputable to the use of ordinary means such are the assistance of God's Spirit joyned with the use of learning study meditation rational inference collation of places consulting of the Original languages and ancient Copies and Expositions of the Fathers of the Church analogy of received doctrine together with unbiass'd affections and sincere desire of finding out the truth and constant prayer for God's special blessing on and cooperation with these and the like means but either to the extraordinary gift of the Spirit in Prophesying Preaching and Expounding or to Illumination not Prophetical or simply Extraordinary but such as is thought to be promised to a new life the work of the Spirit of God in the heart of every Saint of his which consequently supersedes the use of all external Ordinances to such even of the written Word of God it self contained in the Canon of the Scripture § 3. Had this Pretension truth in it I must confess my self who doe not pretend to any such extraordinary gift or inspiration obliged to acknowledge the great impertinency of all this insuing work the perfect vanity of the whole design and every part of it and therefore am concerned as far as the hazard of having laboured in vain to examine the grounds and manifest the falseness of this pretension and that in this method and by these degrees § 4. First by surveying the Scripture-grounds or proofs which are producible in favour of it Secondly by setting down the form of sound doctrine in this matter Thirdly by shewing the great necessity of opposing this and adhering to the true doctrine And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it but will carry their Apology along with them § 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel It shall come to pass afterward or in the last daies saith God that I will pour out my Spirit or of my Spirit upon all flesh and your sons and your daughters shall prophesy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit or of my Spirit and they shall prophesy Whatsoever can be collected from this place to the benefit of the Pretenders will receive a short and clear answer by considering the time to which this prediction and the completion of it belonged and that is expressly the last daies in the notion wherein the Writers of the New Testament constantly use that phrase not for these daies of ours so far advanced toward the end of the world which yet no man knows how far distant it still is but for the time immediately preceding the destruction of the Jewish polity their City and Temple That this is it appears not onely by the mention of Sion and the destruction approaching it in the beginning of that Chapter in Joel which signifies it to belong to Jerusalem that then was but also by two farther undeceivable evidences 1. By the mention of the wonders immediately subjoyned in the heavens and the earth c. as forerunners of the great and terrible day of the Lord the same that had been before described in Joel v. 2. c. and applyed by Christ in the very words to this destruction of Jerusalem Mat. 24. 29 30. 2 dly By the occasion for which S. Peter produceth it Act. 2. 14. the effusion of the holy Ghost upon the Apostles v. 2 4. which saith he was no effect of drunkenness in them but the very thing which was foretold by that place of Joel before that great and notable day of the Lord that was to fall upon that people to an utter destruction This being a prediction of what should come before the destruction of Jerusalem and the completion whereof was so visible and remarkable in that age to which by the Prophet it was assigned and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means to which it had a propriety as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin before they were destroyed it must needs be impertinently and fâ—llaciously applied to any men or women old or young of this age so distant from that to which it belonged and so well provided for by the ordinary means the setled office of Ministery in Christ's Church as to have no such need of extraordinary § 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning those that have the Spirit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual clearly signâ—fies c. 14. 37. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophet and so it is express'd to signify here v 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in or by the Spirit is set as an instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and 't is but a mistake to render it spiritual things the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men or those that have the spirit 't is well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles of healing of prophesying of speaking with strange tongues which they had never learn'd all which and more are here mentioned v. 8 9 10. and when these are exercised or made use of by any this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit the Spirit of God manifesting it self hereby to
have recover'd it at its rebuilding and increase by Herod whereas the gold or the gift which the piety of the Jewish Donour had consecrated might be allowed by them to have that sanctity but this being so weak a reason leaves it lyable to the censure of Hypocrisie which Christ here layes upon it the true cause surely being that by perswading men that the gold and gifts brought to the Temple were the holiest things in the world holier then the Temple or Altar it self they might bring men to great liberality that way and so make gain of their doctrine \1 \2e words are to be taken which affirme the Law to be a Schoolemaster or leader of children to Christ these being but those initial elements fitted for those of tender years and grosser understandings yet designed also to adumbrate those things which are now more clearly taught us by Christ As for the Law of God as that was given to Moses and comprehended all the duties to God and man 't is evident that faith in God is a part and weightier part of that and so reducible to the first and great Commandment as that phrase Mat. 22. 37. comprehends the whole first table of the Commandments being certainly comprised in the love of God and supposed in it and not onely so but it is particularly contained in the first commandment of that first table I am the Lord thy God thou shalt have no other Gods but me the former of which are federal words and so are to be answered by our beleeving what God promiseth in his Covenant viz. that he is our God a merciful and a gracious Father and so to be filially depended on trusted in and obeyed as well as loved by us and the latter part commanding us to have God for our God must again be interpreted to require from us a beleeving of him both as that signifies a fiducial relyance and affiance on him a beleeving his promises and as it is a beleeving whatsoever he shall say whether bare affirmations our doctrinal points either in the Old or New Testament revealed to us or more especially his commands and threats as our beleef of them is all one with fearing and obeying him Gods veracity being one of those his attributes to which our beleef must be answerable if we will be deemed to have him for our God As for the promises of another life which are a principal part of the object of a Christians faith if they be not thought to have been revealed under the Law of Moses which is conceived to look onely toward an earthly Canaan and so the felicities of this life onely This sure is a mistake caused in many perhaps by not distinguishing betwixt lesse clear revelations such indeed were those under the Law in comparison with the lustre that Christ brought into the world and none at all or perhaps by most through not observing that those diviner promises were revealed before the Law and being found inefficacious among the sensual world God was farther pleased to adde under Moses those earthy promises to attract even sensual men and give them a present tast of those good things which he had laid up for them that would adhere to him These therefore being long before revealed to Adam and Noah and by tradition from them stedfastly beleeved by all the people of God were supposed in the Mosaical Law as known already and therefore needed not therein to be more particularly repeated Besides Moses in his giving the Law to the Jewes set down over and above the Law it self a story from the Creation to his time wherein many passages there are which give certain evidence of another life and the joyes of that as the reward of a godly living as when of Enoch it is said Gen. 5. 24. that Enoch walked with God and was not for God took him when he was but 365. years old which must needs inferre that somewhat extraordinary befell Enoch which the Apostle calls translating him Heb. 11. 5. and also that that life to which God took him was much more desireable than that which here he parted with else his untimely death farre sooner than others there recited both before and after him could not be proposed as a reward of his walking with that is pleasing God Heb. 11. 5. This translation of Enoch then being known among those in whose time it happened and by Moses recorded for all the Israelites to know that came after must needs be to all them a testimony beyond all doubt of this truth that there remained a blessed life after this for those who pleased God The like was that of Elias in the time of the Kings who was visibly carried up to heaven and this both by the sonnes of the prophets foretold before-hand and testified by Elisha who succeeded him in his prophetick office and was an eye-witnesse of it The same appears by that passage of Gods being by himself styled in the Law the God of Abraham c. after their death whence our Saviour concludes against the Sadducees that Abraham lived with God and that there was another life revealed by God in that style To this pertains the speech of Balaam Num. 23. 10. Let me dye the death of the righteous and let my last end be like his But above all the express words of Daniel long before Christ and so under the Law Dan. 12. 2. Many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt And in a word though the Law given by Moses have not in the letter the mention of any other life but that in the land of Canaan yet all the ceremonies of the Law were principally no doubt designed to this end to adumbrate and so reveale this truth unto them and that in such a manner as was most for the turn of such childish and gross and rude minds viz. by sensible representations which the Apostle that well knew their meaning interprets to this sense throughout the Epistle to the Hebrewes and assures us that Abraham Isaac and Jacob expected a city that had foundations whose builder and maker was God Heb. 11. 10. meaning Heaven undoubtedly by that phrase And so of Moses v. 26. that he had respect to the recompense of reward that sure which was after this life for he came not to Canaan the pleasures and honours of which were on this intuition despised by him v. 25. Thus much hath been here added on this occasion for the refuting the doctrine of those men who can discern none but temporal carnal promises under the Law whom for farther satisfaction if it be yet needfull I referre to the judicious and perspicuous Treatise of P. Baro De praestantia dignitate divinae legis dedicated to Archbishop Whitgift but first read in his Lady Margarete Lectures at Cambridge Lib. 1. V. 27. Whited sepulchres There is little difficulty to determine what is meant by
5. our place and nation Joh. 11. 48. the nation of the Jewes Act. 10. 22. this nation Act. 24. 2 10. thy nation Joh. 18. 35. and my nation Act. 24. 17. 26. 4. 28. 19. but without any such adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nation Lu. 23. 14. and Jo. 11. 50 51 52. and even in the Plural the word nations used in the Prophets for Palestine so Psal 2. 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or nations and people that oppose Christ are I conceive the Jewes in their consultation against him and so 't is interpreted and applyed peculiarly to them Act. 4. 25 27. where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations and people and more distinctly v. 28. divided from Herod and Pontius Pilate the nations and people of Israel And so when of Jeremy 't is said that he was ordained a Prophet unto the nations Jer. 1. 5. the Jewes sure are at least one of those nations So. c. 4. 16. mention to the nations that is to the Jewes For by that which followes in the next words publish against Jerusalem it appears to be a Prophecy against that people so c. 25. 11. these nations that is the Jewes shall serve the King of Babylon seventy years the precise time of the Jewish captivity So when Mat. 12. 15. 't is said that Christ withdrew from Capernaum and Mar. 3. 7. 't is specified that it was to the sea of Galilee upon that is applyed to him by S. Matthew that of Is 42. 1. that he shall declare judgement to the Gentiles or nations and in him shall the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations trust that is the Jewes in Galilee and the adjacent cities of Tyre and Sidon c. which came out and were healed of him Mar. 3. 8. when the Pharisees consulted to destroy him Mat. 12. 14. So Lam. 1. 1. when of Jerusalem 't is said that she was great among the nations that signifies that city to have been the Metropolis of Judea as is farther express'd by the next words and Princesse among the Provinces And so I suppose is to be affirmed of the chiefe or first fruits of the nations Am. 6. 1. and some others the like Thus Lu. 21. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distresse of the nations on or in the land of Palestine see Note on that place That this is the meaning of nation here will appear both by the completion of this Prophecy not by warres in other parts of the world for that was so ordinary a thing that 't was incompetent to be given for a signe or denotation of a particular time but in the great commotions and slaughters see Rev. 6. 4. Note a. that were in Palestine as also by the addition of famines c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from place to place which belongs to that famine mentioned Act. 11. 28. and in Eusebius Eccl. Hist l. 3. c. 5. out of Josephus de Bell. Jud. l. 5. in the dayes of Claudius Caesar which agreeably to this prediction of Christ was there also foretold by Agabus and when 't is there said that it shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the whole world that must be understood as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world signifies Lu. 21. 26. and Rom. 10. 18. the whole land of Judea according to the manner of the Septuagint who oft render the land when it signifies the land of Judea by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world So Is 10. 23. where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world the Apostle Ro. 9. 28. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the land so Isai 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy the whole world where according to the Context we read to destroy the whole land and so again v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay not the world but the land desolate so c. 24. 1. See Note on Lu. 2. a. And in this sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world the prediction here exactly agrees with Josephus's relation of the times who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there was a great famine through Judea And accordingly 't is said in the Act. c. 11. 29. that they of Antioch sent reliefe into Judea which argues the famine to have been confined to Judea and not extended to Antioch see 1 Cor. 16. 1. and 2 Cor. 9. 1. And thus most probably must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be interpreted in this chapter v. 9. all the nations that is of Paelestine all the Jewes in all parts for the Jewes were they which so hated and persecuted them and the Gentiles comparatively did not but as they were stirred up by them and the Apostles are not yet supposed to goe out of Palestine but to be on their taske of preaching through the cities of Israel till the time of Christs coming to destroy that people Mat. 10. 23. see note on that chap. h. And accordingly 't is possible that the 14. verse of this chapter of the preaching of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the whole world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is there the immediate forerunner of this end or coming of Christ to destroy the Jewes may be so understood as will be most agreeable to c. 10. 23. of the Apostles preaching through all the parts of that region that is so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not signifie the world or nations in the greatest latitude but all Palestine and the severall nations and cities in it as we know Gens signifies among the Latines in a very limited sense no more then a family or kindred and so here it may signifie all the tribes of the Jewes But in that 14. v. it may be otherwise interpreted very fitly that just before the coming of that vengeance on the Jewes the Gospel shall be preached through all the world which indeed was the naturall consequent of their having preach'd over all the regions of the Jewes successively See more of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Note on c. 28. b. and on Rev. 11. g. V. 15. Abomination That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination of desolation standing in the holy place is the Roman army besieging Jerusalem may appear 1 by the parallel place Lu. 21. 20. where before that admonition of then let those that are in Judea fly to the mountains c. which here followes immediately and so demonstrates it to be this very matter these words are set when ye shall see Jerusalem compassed with armies then know that the desolation thereof is nigh 2 dly by the agreeablenesse of the words to this sense and consonance of them to that other expression in S. Luke For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth by an Hebraisme imitated by the Writers of the New Testament signifie an abominable heathen profane wasting company of souldiers or the like so in the place of Daniel here referred to 't is clear c.
and the ruine of the house was great Paraphrase 49. But he that sinketh not down my precepts into his heart Annotations on Chap. VI. V. 1. Second Sabbath after the first This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been matter of trouble to Interpreters The most probable conjecture concerning it is that of the learned H. Grotius which I shall thus explain and confirme When any of the solemn yearly feasts fell on the Sabbath day that Sabbath had a speciall extraordinary respect attributed to it and was called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Sabbath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day of Sabbath Jo. 19. 31. Now three of these feasts there were the Passover Pentecost and the feast of Tabernacles Of these feasts some dayes there were dayes of holy assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the assemblies were called together as the first day of unleavened bread Lev. 23. 7. and the seventh day of it v. 8. the day of Pentecost Lev. 23. 21. the first of the feast of Tabernacles Lev. 23. 35. and the eighth v. 36. And these being dayes of rest as 't is appointed in every of those places were a kind of Sabbaths and distinguish'd from the other dayes of the feast and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day Is 1. 13. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast Jo 7. 37. And accordingly Tertullian cont Marcion l. 5. speaking of the observation of dayes mentions jejunia dies magnos Fasts and great dayes But when any of these great dayes fell on the Sabbath too then that was not only a great day but a great Sabbath Now this great Sabbath was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prime or first Sabbath as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and consequently three of these prime or great or first Sabbaths there were 1. When the Passover that is either of the great dayes of that feast but especially the first fell on a Sabbath and 2 ly when the day of Pentecost and 3 ly when the great day of the feast of Tabernacles fell on a Sabbath day and these prime or great Sabbaths were thus distinguish'd one from another The first of them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first prime Sabbath i. e. when the first day of the feast of Passover fell upon a Sabbath day The second of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second prime Sabbath that is the day of Pentecost falling on a Sabbath The third of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third prime Sabbath that is the great â—ay of the feast of Tabernacles falling on a Sabbath of which Josephus saith that 't is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath most adored or reverenced By all this appears that by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant on the day of Pentecost falling on a Sabbath at that time That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears to be according to Analogy by the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used frequently by Josephus not as 't is conceived for the tithe of tithes payed by the Levites to the Priests but the second tithing which was sold and the price carried up to Jerusalem and spent in festivity there Tob. 1. 7. which in Tobit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words the second tithing V. 12. Praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an oratory a place where men are wont to pray and so seems to be used in some places of the Scripture especially in S. Lukes writings So Acts 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack read ubi conspiciebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where a house of prayer was seen a praying place by a river side as here on a mountain such an one there was in Mispah 1. Mac. 3. 46. where upon occasion of the victory gotten by Joshua in that place Jos 11. 3 8. they were wont to meet to pray and to deliberate on any great affair and there was an Altar built by Joshua and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house of prayer or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house consecrate for prayers which prayers and consecration being both made unto God it is very agreeable that those places so consecrated to him should be called as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratories or praying houses of God Of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find frequent mention in Josephus in his own life the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it a house of prayer ample and capacious of great multitudes and speaking of Tiberias I found the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Epiphan t. 2. l. 3. c. 80. There were ancient places of prayer both among the Jewes without the city and among the Samaritans as we find saith he in the Acts of the Apostles Such a place there is in Sichem which is now called Neapolis without the city in a plain region And some such place it may seem to be wherein Jesus coutinued all night in this verse V. 13. Apostles The title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles which is here by Christ said to be given to the Twelve is a name of power and dignity and authority in the Church and how it doth signifie so will deserve to be explained That the Government of the Church of God was now setled on the son of man upon earth that is upon Christ incarnate had been foretold Is 9. 6. the Government shall be upon his shoulders and Is 61. 1. the spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings c. he hath sent me to bind up c. to proclaim the acceptable year of the Lord c. see Lu. 4. 18 21. In which place as the Anointing and the Spirit of the Lord being upon him so the sending is a setling the Government upon him And the sending is a solemn word noting a Diploma or Commission sealed to him as it were by God in heaven by the Spirits descending on him Mat. 3. 17. and that supplyed the place of the solemn unction the ceremony of advancing to any office which is therefore paraphrased by the Chaldee by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltation which was now out of fashion under the second Temple and was to be supplied by Gods testimony from Heaven as to Christ it was and is accordingly styled Gods anointing him with the holy Ghost Acts 10. 38. and simply Gods anointing Acts 4. 27. Hence it is that Christ is said to be sent by his Father Joh. 20. 21. to have power on earth to forgive sins Mat. 9. 6. to have all power in heaven and earth delivered to him Mat. 28. 18. to be the teacher and Lord of his Church or Disciples Joh. 13. 1. and as the High Priest of our profession so 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you sent twice to my wants I shall need to adde no more to this but onely that what some did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribute or dispense onely as instruments or officers or ministers of others liberality that also some did out of their own estates and so here these women did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their own goods So I suppose One siphorus 2 Tim. 1. 18. So Phoebe Rom. 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister of the Church in Cenchrea who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius an entertainer and succourer of many and of Paul himself It is a military word of souldiers relieving and defending and rescuing one another which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a work of mercy And he that exerciseth it is called indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Rom. 16. 2. So in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who help'd Aphobus to defraud me And in Strabo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he maintained defended a false opinion and many the like And this Phoebe thus called and such as she were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sisters or Christian women that accompanied the Apostles in their travails and provided for them that they might preach and not be put to earne their livings with their hands 1 Cor. 9. 5. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Phil. 1. c. V. 14. Bring no fruit to perfection The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is best explained by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth fruits in the season or perfect fruits Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth perfectly Josephus uses it of women that go their full time that do not miscarry or bring forth abortives and so it here belongs to that corn that prospers and thrives and comes on well and continues till harvest and miscarries not by any defect in the soyle or other ill accident V. 23. The lake That which is here truely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it was the lake and not the sea of Genesareth c. 5. 1. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea Mat. 8. 24. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea of Galilee Mat. 4. 18. and Joh. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and c. 21. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea of Tiberias And all this not because it was a sea but because of the ambiguity of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies the sea so also any lake or confluence of waters and is used for that great vessel in the Temple 1 Kin. 7. 23. which being of such a largenesse 30 cubits round and 5 cubits high and containing 2000 baths was a kind of lake and is there so called a molten lake the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there used and by us rendred sea but would be more properly lake And so likewise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other Gospels would be better according to the sense rendred lake also the lake of Galilee and Tiberias See Lyra on Gen. 1. 10. V. 31. The deep That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should here signifie the pit of hell the place created for the devil and his angels wheresoever it is situate may be guess'd by the nature of the word which signifies bottomlesse and from the use of it in some other places of the New Testament as Revel 9. 1 2. and 11. 7. and 17. 8. and 20. 1 3. where there is mention of chaines as there is of tartarum 2 Pet. 2. 4. And so also the context here inclines it for the first request of the devil to Christ was v. 28. I beseech thee torment me not and in the other Gospel Mat. 8. 29. Art thou come to torment me before my time expressing the devils fear that by this coming of Christ he should presently be cast into his chains of hell see Note on Mar. 5. b and confined to those torments which he thought belong'd not to him till the day of judgement and the next was in plain words not to send him into hell or the pit CHAP. IX 1. THen he called his twelve disciples together and gave them power and authority over all devils and to cure diseases Paraphrase 1. and to qualify them for their office he gave them power to cast out devils out of those that were possess'd with them 2. And he sent them to preach the Kingdom of God and to heal the sick 3. And he said unto them Take nothing for your journey neither staves nor scrip neither bread neither money neither have two coats a piece Paraphrase 3. Make no provision for your journey nor take with you so much as a staffe to guard you by the way see Mat. 10. e. 4. And whatsoever house ye enter into there abide and thence depart Paraphrase 4. as long as you remain in that city Mat. 10. 11. 5. And whosoever will not receive you when ye go out from that city shake off the very dust from your feet for a testimony against them Paraphrase 5. by that means to testify to them and others that ye have been with them and have not been received but unworthily rejected by them and accordingly to expresse to them what is likely to befall them Mat. 10. 14. 6. And they departed and went through the towns preaching the Gospel and healing every where 7. Now Herod the Tetrarch heard of all that was done by him and he was perplexed because that it was said of some that John was risen from the dead Paraphrase 7. Christ and he did not know what to think because some said that it was John Baptist risen from the dead who having been killed by him he feared he would now work some eminent revenge on him for it 8. And of some that Elias had note a appeared and of others that one of the old Prophets was risen again Paraphrase 8. some that Elias was come 9. And Herod said John have I beheaded but who is this of whom I hear such things and he desired to see him 10. And the Apostles when they were returned told him all that they had done and he took them and went aside privately into a desert place belonging to the city called Bethsaida Paraphrase 10. within the territory of Bethsaida 11. And the people when they knew it followed him and he received them and spake unto them of the kingdom of God and healed them that had need of healing Paraphrase 11. preached the Gospel to them 12. And when the day began to wear away then came the twelve and said unto him Send the multitude away that they may go into the countrey and townes round about and note b lodge and get victuals for we are here in a desert place Paraphrase 12. refresh themselves 13. But he said unto them Give ye them to eat And
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
long as the Temple stood and the sacrifice continued were oft tempted to doubt which was the truer religion the Christian or that of the Jews So we find S. Paul pressing it Rom. 13. 11. knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this great season this famous time foretold of wherein they were to be rescued from their persecutors and so their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that was mention'd Mat. 10. 22. see note h. nearer then when they first believed or were converted to the faith And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day was nigh at hand and therefore they should keep close to all Christian practise so Jam. 5. having denounced the woes then near approaching upon the Apostarizing Gnosticks who to preserve their worldly tranquillity complied with the Jews and joyned with them in persecuting the Orthodox Christians v. 1. c. and the cries of the oppressed and persecuted that is of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect crying here v. 4. he then comforts the believers v. 7. by this argument v. 8. that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this coming of the Lord the very same that is here v. 8. was now close at hand and that explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judge standing at the dore which shews that he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in this verse avenge the sufferers the believers speedily The same argument is pressed by S. Peter who as S. James c. 1. 1. wrote to those of the dispersion that is to the converted Jews scattered in other nations upon their being persecuted out of Judaea 1 Pet. 4. 7. The end of all things that is of the Jewish sacrifices and all their legal ceremonies and the Temple and people is at hand though Mat. 24. 6. it was said that it is not yet So 1 Joh. 2. 18. It is the last houre and therefore it follows that as you have heard Mat. 24. 5. that many counterfeit Christs should come before that finall destruction of Jerusalem so saith he 't is now by which we know 't is the last hour So Heb. 10. 25. when men were so scandalized at the prevailing of the unbeleivers and persecuting of the Christian faith that they neglected their assembling together gave off their publick meetings he then rouzeth them to stirre up one another to the carefull performance of that neglected duty by their seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this day of vengeance so called Lu. 21. 22. upon that nation and people was now very neer at hand All which if when 't is then said to approach and to be at the doore it belonged to the day of judgment now after so many hundred years not yet come what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were this what a delaying of his coming and consequently what an objection against the truth of Christian religion As Mahomet having promised after his death he would presently return to life again and having not perform'd his promise in a thousand yeares is by us justly condemned for an Impostor See Mat. 24. 34. CHAP. XIX 1. AND Jesus entred and passed through Jericho 2. And behold there was a man named Zacchaeus which was the chief among the Publicans and he was rich 3. And he sought to see Jesus who he was and could not for the prease because he was little of stature Paraphrase 3. And he was very desirous to see the person of Jesus having no farther designe or thought at the present but that ver 14. 4. And he ran before and climbed up into a sycomore tree to see him for he was to passe that way 5. And when Jesus came to the place he looked up and saw him and said unto him Zacchaeus make haste and come down for to day I must abide at thy house Paraphrase 5. I mean to be entertained by thee 6. And he made haste and came down and received him joyfully 7. And when they saw it they all murmured saying That he was gone to be guest with a man that is a sinner Paraphrase 7. entertained in an heathen's or Publican's house 8. And Zacchaeus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourfold Paraphrase 8. And whilst Christ was there Zacchaeus made this speech unto him Sir half my wealth I bestow upon the poor and whomsoever I have defrauded see note on c. 3. c. or as a Publican exacted more from them then was due I will according to to the law for theeves make a fourfold restitution 9. And Jesus said unto him This day is salvation come to this house for so much as he also is the son of Abraham Paraphrase 9. And Jesus said unto him This day repentance and so the Gospel and the mercies of the Gospel are come home to Zacchaeus as being a believer and so one though a Publican to whom the promises made to the seed of Abraham doe belong 10. For the son of man is come to seek and to save that which was lost Paraphrase 10. His being an heathen or Publican or a sinner in his former life doth not render him uncapable of receiving benefit from me but contrariwise gives him a capacity of it upon his repentance For this was the end of my coming to reduce sinners to repentance and to obtain mercy for such Mat. 18. 12. 11. And as they heard these things he added and spake a parable because he was nigh to Jerusalem and because they thought that the kingdome of God should immediately appear 12. He said therefore A certain noble man went into a farre countrey to receive for himself a kingdome and to return Paraphrase 11 12. And at this time or not long after being now not farre from Jerusalem the chief city of the Jewes and so the palace or royall city and upon occasion of their thinking that he would shortly take upon him a regall authority chap. 17. 20. and that that would be at Jerusalem he spake this parable unto them A certain man born heir to a kingdome took a great journey to take possession of it hereby intimating of himself that he was to suffer and rise and goe to heaven so to be installed in his kingdome and then to return again in an eminent manner to shew himself among his countrey-men where he was born and over whom he was to reign 13. And he called his ten servants and delivered them ten pounds and said unto them Occupy untill I come Paraphrase 13. And having severall servants he gave each of them a stock of mony to traffick with in his absence commanding them to improve it to his best advantage that he might receive the benefit of it when he returned noting that the Apostles were after his departure to preach to the Jewes gain as many of them as they could goe through all their cities before Christ should thus come and shew
himself in that regall illustrious manner upon them and so likewise that all other inferior Christians were and are to imploy their diligence and industry according to their talents to bring in some encrease unto God 14. But his citizens hated him and sent a messenger after him saying We will not have this man to reign over us Paraphrase 14. Now the reason of his journey to that far countrey v. 12. was because those his countrey-men over whom he was to reign and was now only gone to be installed or inthroned in his right set themselves contumaciously against him and disclaimed having him for their king noting the Jewes standing out against the faith as 't was after his resurrection preacht to them by the Apostles see note on Mat. 24. b. 15. And it came to passe that when he was returned having received the kingdome then he commanded these servants to be called unto him to whom he had given the money that he might know how much every man had gained by trading Paraphrase 15. And when he came back again after his instalment to exercise his regall office among them he first examined his servants what increase they had made noting the fruit that had come in the harvest or number of converts by the preaching of the Apostles over all Jewry 16. Then came the first saying Lord thy pound hath gained ten pounds 17. And he said unto him Well thou good servant because thou hast been faithfull in a very little have thou authority over ten cities Paraphrase 17. improved these earthly commodities see Lu. 16. 10. thou shalt be more highly preferr'd noting the reward of the Apostles labour in preaching the Gospel 1. governing in the Churches which they had planted then reigning with Christ enjoying an higher degree of glory as they had laboured more abundantly 18. And the second came saying Lord thy pound hath gained five pounds 19. And he said likewise unto him Be thou also over five cities Paraphrase 18 19. And the second having imploy'd his time well but not so well was also rewarded proportionably 20. And another came saying Lord behold here is thy pound which I have kept laid up in a napkin 21. For I feared thee because thou art an austere man thou takest up that thou laidst not down and reapest that thou didst not sow Paraphrase 20 21. But a third out of a pretence of extraordinary fear of displeasing in stead of imploying laid up his talent made no kinde of use of the abilities that God had given him lay idle without ever endevouring to doe any thing that might bring in any glory to God And his sloth being the chief cause of his doing thus made him either really or to excuse his sloth pretendedly look upon it as a piece of austerity and rigidnesse in the Master in Christ to exact any fruit any increase of his talents 22. And he saith unto him Out of thine owne mouth will I judge thee thou wicked servant Thou knewest that I was an austere man taking up that I laid not down and reaping what I did not sow Paraphrase 22. But this was farre from an excuse of his unprofitablenesse 't was rather an aggravation of it and an acknowledgment that would bear witnesse against him and condemn him make his slothfulnesse and unprofitablenesse appear to be a sinne against conscience in him 23. Wherefore then gavest thou not my money into the bank that at my coming I might have required mine own with usury Paraphrase 23. For upon this acknowledgment saith the Master what possible reason can be given why thou shouldst not put my money into a bank amongst the merchants that it might have yeilded me some encrease at my return 24 And he said unto them that stood by Take from him the pound and give it to him that hath ten pounds Paraphrase 24. The more unprofitable this man hath been the fitter 't will be to encrease the reward of him that hath been diligent and successfull 25. And they said unto him Lord he hath ten pounds 26. For I say unto you Unto every one that hath shall be given and from him that hath not even that he hath shall be taken away from him Paraphrase 25 26. And though that was conceived unequall by some because he had such plenty already yet the King adhered to his sentence upon this ground of his dealing with his servants by way of distributive justice which consists not in giving to all equall portions but most to them that have done him most diligent faithfull service and mulcting and punishing the unfaithfull and idle person 27. But those mine enemies that would not that I should reign over them bring hither and slay them before me Paraphrase 27. But those countreymen of his whose king by right he was which when he was gone to be installed in the kingdome sent him that contumacious answer v. 14. noting the Jewes that would not submit to him upon the Apostles preaching the Gospel after the resurrection being now instated in his throne he presently commanded to be put to the sword executed as so many rebels The fate that soon befell the Jewes after his inauguration in his kingdome that is his going to heaven 28. And when he had thus spoken he went before ascending up to Jerusalem 29. And it came to passe when he was come nigh to Bethphage and Bethany at the mount called the mount of Olives he sent two disciples Paraphrase 29. Mat. 21. 1. 30. Saying Goe ye into the village over against you in which at your entring ye shall find a colt tied whereon yet never man sate loose him and bring him hither Paraphrase 30. an asse tied and a foal with her which was not yet backt take the foal 31. And if any man ask you Why doe ye loose him Thus ye shall say unto him Because the Lord hath need of him 32. And they that were sent went their way and found even as he had said unto them 33. And as they were loosing the colt the owners thereof said unto them Why loose ye the colt 34. And they said the Lord hath need of him 35. And they brought him to Jesus And they cast their garments upon the colt and set Jesus thereon Paraphrase 35. Mat. 21. 9. 36. And as he went they spread their clothes in the way 37. And when he was come nigh even now at the descent of the mount of Olives the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen Paraphrase 37. all his followers that believed and attended him 38. Saying Blessed be the king that cometh in the name of the Lord peace in heaven and glory in the highest Paraphrase 38. Hosanna or Save now Mat. 21. a. we acknowledge thee to be our king so long expected the Messias see note on Mat. 11. a. and Mar. 11. 9. God in heaven send all prosperity on this thy kingdome And
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
meeting with God whither every one that sought the Lord was to goe Exod. 33. 7. This we render the tabernacle of the congregation as if it referred to our meeting with one another but certainly it must be taken in that other sense of meeting with God as appears Exod. 29. 42. at the dore of the tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of meeting before the Lord where I will meet you to speak there unto you So c. 30. 36. the tabernacle of meeting where I will meet with thee and so Numb 17. 4. Now this place of Gods meeting with men is so called in two respects 1. Because there he communicates his will makes known his pleasure to them 2 dly Because there by his appointment his Name being recorded or commemorated by men his acts of mercy praised and magnified there he evidences his presence to accept those offerings to blesse those persons Exod. 20. 24. In all places where I record my name or in every place where the memoriall that I shall appoint of my name shall be I will come unto thee and I will blesse thee In the former respect the Tabernacle is called the tabernacle of testimony because of the Arke containing the two Tables wherein Gods covenant or commands concerning men were made known and testified by God and that is oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the arke of the testimony In the second respect the Tabernacle is called the tabernacle of the testimony in respect of our acknowledging and testifying and recording of God and Gods owning and recording and blessing of us evidencing and testifying his accepting of us V. 51. Stiffenecked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proverbially signifies undisciplinable foolish people according to a rule in Physiognomy that those that have necks that doe not easily bend are such so saith Adamantius Physiog l. 2. c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard-necked persons are indocile and ignorant and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some men have necks that will not bend and this is an argument of folly But I suppose the meaning of S. Stephen is not to be fetch'd from this notation of the word but from the Metaphor of beasts oxen c. that till they be disciplined and accustomed to the yoke are not willing or patient to bend down to it And so hard or stiff-neck'd signifies no more then refractary disobedient undisciplinable and so 't is here set to denote them that doe alwaies resist the holy Ghost in all Gods methods toward them walk contrary to him V. 60. Lay not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be rendred by referring to the use of that word among these writers of lones or sales which were done by weighing out the money and receiving it back again by weight This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 32. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I weighed him or I told him out seven shekels whence Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that is weighed is that that is lent for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anciently they lent by weight Thus the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is answerable to it is oft rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to weigh out is to pay that is to punish So that the importance of Stephens prayer is that God would not require back this debt that is punish them for this sinne And that this prayer was heard for them that had an hand in Stephens blood appears by Gods speciall mercy to Saul who was a principall person in it and is miraculously converted in the ninth chapter according to that saying of the Father Si Stephanus non or asset Ecclesia Paulum non habuisset If Stephen had not prayed the Church had not had S. Paul CHAP. VIII 1. AND Saul was consenting unto his death and at that time there was a great persecution against the Church which was at Jerusalem and they were all scattered abroad throughout the regions of Judaea and Samaria except the Apostles Paraphrase 1. And Saul which was after chap. 9. so strangely converted and became so renowned an Apostle was then one of those that liked well the stoning of Stephen and joyned in it ch 7. 58. And at the same time that they dealt thus whith Stephen they vehemently opposed the professing of the faith at Jerusalem and persecuted all that did so And all such but the Apostles particularly the rest of the seven Deacons and diverse others c. 11. 19. went out of Jerusalem and were dispersed into severall places through Judaea and Samaria and as farre as Phoenice and Cyprus and Antioch ch 11. 19. and in all those places those that were thus dispersed being filled with the holy Ghost ch 4. 31. preached to the Jewes and onely the Apostles continued at Hierusalem being not yet all gone out from thence 2. And devout men note a carried Stephen to his buriall and made great lamentation for him Paraphrase 2. And some proselytes that were there see note on c. 10. a. made a solemn funerall for Stephen and mourned at it 3. As for Saul he made havock of the Church entring into every house and haling men and women committed them to prison 4. Therefore they that were scattered abroad went every where note b preaching the word Paraphrase 4. And thereupon they that were driven from Jerusalem into Judaea and Samaria ver 1. rested not there but went farther off and all the way they went published the glad tidings of the Gospel told every where what they knew of it 5. Then Philip went down to the city of Samaria and preached Christ unto them Paraphrase 5. Then Philip the deacon not the Apostle and therefore Peter and John ver 15. are sent to impose hands went from Judaea to Samaria and though the Jews conversed not with them and though in the first going out of the Apostles Mat 10. 5 they were appointed not to go to any city of the Samaritans yet now in this dispersion and persecution from the Jews at Jerusalem v. 1. it was thought fit to preach the Gospel unto them and Philip accordingly preached it in Sebaste an eminent city in Samaria 6. And the people with one accord gave heed unto those things which Philip spake hearing and seeing the miracles which he did Paraphrase 6. And all that city were perswaded by Philip to receive the faith of Christ being convinced by the miracles wrought by him 7. For unclean spirits crying with loud voice came out of many that were possessed with them and many taken with palsies and that were lame were healed Paraphrase 7. For out of many that were possest they cast ou◠devils which at their coming out made loud acknowledgment of the irresistiblenesse of the power by which they acted 8. And there was great joy in that city 9. But there was a certain man called Simon which before-time used sorcery in the same city and bewitched
newes the Gospel of Jesus Christ and upon the successe of this through Gods prospering hand and many receiving the faith it followes that when the Church of Jerusalem heard of it they sent Barnabas to visit and confirm them Thus of the believers in common chap. 4. 31. it is said indefinitely that they spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God with boldnesse according as they had prayed they might v. 29. noting thereby a valiant profession and publishing of the Gospel notwithstanding the terrors of men And though it be there said of them that they were all filled with the holy Ghost and so that may be taken for a commission and authority given to all them and so these here being contained in that number the same will be competible to these yet 1. it cannot be imagined that all simply that is every believer there women as well as men had any such authority then given them but that there are other meanings of the phrase filled with the holy Ghost besides that one of being sent into the ministery and the very courage of professing and publishing the Gospel was one such gift or effect of the holy Ghost And 2dly it is clear in the processe of this story that some others which were not so qualified as these that is that had not received the holy Ghost or ascended any farther then the Baptisme of John did thus publish the Gospel as these here are said to doe Thus Apollos chap. 18. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake and taught exactly the things concerning the Lord knowing onely the baptisme of John and Aquila and Priscilla expounded to him more exactly the way of God and so I suppose did the Ephesian disciples ch 19. who had not received the holy Ghost ver 2. nor gone any farther then Johns Baptisme at the time of Pauls coming to them V. 17. Layd they their hands on The severall uses of imposition of hands are at large set down Note on 1 Tim. 4. f. Three in the Old Testament 1. as a ceremony in prayer 2. in paternal benediction 3. in creating officers And proportionably to these many more in the New 1. For Curing diseases 2. for Absolution of penitents 3. for Blessing of infants or those that are to be baptized to prepare them to it 4. in Confirmation 5. in Ordination of Officers for the Church Of the three former of these there is none which can pretend to be here meant and so all the difficulty is whether of the two latter it was That it was Confirmation may appear probable because it so soon attended their Conversion and Baptisme when the Apostles which were at Jerusalem heard that Samaria had received the word of God they sent unto them Peter and John v. 14. which agrees well with that of Confirmation which is an act reserved to the Rulers of the Church and not communicated or allow'd to inferior officers such as Philip the Deacon here And accordingly the Bishops are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors as that signifies the farther instructing them to whom the Gospel hath formerly been preach'd and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching from teaching And in Confirmation it was that in those first times the extraordinary gifts of the holy Ghost used to be conferr'd on them see Note on c. 2. d. Act. 19. 6. But it is probable also that the faith being here planted by Philip and the Apostles coming down to confirm them and those not staying there but returning to Jerusalem v. 25. they did at their being there ordain Elders or Bishops in the several cities as we know Paul and Barnabas did c. 14. 23. and Titus in Crete Tit. 1. 5. This saith Clemens Romanus the Apostles did in their journeyings when they went out preaching the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching through regions and cities they constituted their first-fruits those that first believed Bishops and Deacons of those which should afterwards believe And thus before this time they had at Jerusalem constituted James the brother of the Lord Bishop there in the first year after Christs Ascension and seven Deacons to attend him ch 6. And therefore it is not reasonable to believe that the Apostles Peter and John should thus come down to Samaria where the Gospel had been so universally received v. 6. and having taken care to confirm them should not also ordain some Governours over them before they returned again That therefore which is most reasonable is so to interpret this laying on of hands and their receiving the holy Ghost here as to comprehend Confirmation and Ordination both the holy Ghost by their ministry coming on all the sincere believers and endowing them with inward and some of them with extraordinary external gifts of healing prophecie c. see Note on ch 2. d. and the Apostles by laying on their hands on some speciall persons among them ordaining them Bishops and Deacons in several cities A power which belonged onely to the Apostles to exercise and so was not competible to Philip who yet had power to preach and to baptize V. 33. Gall of bitternesse What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the antient Gr. and Lat. MS. read it will be best discerned see Note on Mat. 27. f. by Deut. 29. 18. where apostasie or falling from God is described to be a root bearing gall and bitternesse say the Vulgar gall and wormwood say our English and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 springing up in gall and bitternesse but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render gall signifies also a poysonous herb and so must signifie there where 't is joyned with a root bearing or bringing forth and so the wormwood following will best agree with it and both together will expresse that sinne to be a root whose effects are poysonous and bitter very hurtfull and infectious to men and most displeasing to God Answerable and equivalent to this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which therefore signifies this apostaticall condition of Simon so lately baptized to be dangerous to him and odious in Gods sight he being that first-born of Satan as he is styled and an Apostate from the Christian faith And accordingly his followers the Gnosticks and the poyson of their heresie together with him the root from whence all those pests of the primitive Apostolick Church did spring are express'd Heb. 12. 15. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest saith the Apostle there be any root of bitternesse springing up not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we read it but as by the Greek now cited from Deut. 29. 18. and by the agreeing of the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent seems the most probable reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poyson a root of wormwood bringing forth or fructifying in poyson
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
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
the effect conclude that all that were rightly qualified at that time did at that time receive and believe the Gospel preach'd to them and all that did then truly believe were so qualified the obstinate and contumacious Jews and Proselytes opposing and persecuting it Mean while it must be remembred that these qualifications are not pretended to have been originally from themselves but from the preventing graces of God to which it is to be acknowledged due that they ever are pliable or willing to follow Christ though not to his absolute decree of destining them whatsoever they do unto salvation CHAP. XIV 1. AND it came to passe in Iconium that they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed Paraphrase 1. convinced them so powerfully that great store both of the Jews and the Greeks Proselytes of the Jews received the Faith 2. But the unbelieving Jews stirred up the Gentiles and made their minds evill affected against the brethren Paraphrase 2. But the refractary Jewes incensed the Gentiles against the Apostles v. 4. and all others which received the faith of Christ from them 3. Long time therefore abode they speaking boldly in the Lord which gave testimony unto the word of his grace and granted signes and wonders to be done by their hands Paraphrase 3. preaching the Gospel in their publick assemblies see note on Joh. 7. a. and God added his testimony to their preaching see note on Heb. 13. d. by enabling them to work miracles 4. But the multitude of the city was divided and part held with the Jews and part with the Apostles 5. And when there was an assault made both of the Gentiles and also of the Jews with the rulers to use them despightfully and to stone them 6. They were ware of it and fled unto Lystra and Derbe cities of Lycaonia and unto the region that lyeth round about 7. And there they preached the Gospel 8. And there sate a certain man at Lystra impotent in his feet being a creeple from his mothers wombe who never had walked 9. The same heard Paul speak who stedfastly beholding him and perceiving that he had faith to be healed Paraphrase 9. and Paul looking earnestly upon him and either by his words or by the discerning spirit which Paul had perceiving that he believed that they were able to heal him 10. Said with a loud voice Stand up right on thy feet And he leaped and walked Paraphrase 10. And by the bare speaking of the word he was made so strong that he leaped and walked 11. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia The Gods are come down to us in the likenesse of men Paraphrase 11. The Gods which all the nations worship have put on the shape of men and come down among us 12. And they called Barnabas Jupiter and Paul Mercurius because he was the chiefe speaker Paraphrase 12. And Barnabas they looked on as Jupiter the supreme God see c. 8. 10. and Paul as Mercury the interpreter of the will of the Gods because Paul did speak more then Barnabas did 13. Then the priest of Jupiter which was before the city brought oxen and garlands unto the gates and would have done sacrifice with the people Paraphrase 13. And the priest of Jupiter whose statue was worshipped before the city as the president of it came presently to the gates of the house where Paul and Barnabas lodged and brought oxen to sacrifice and garlands to put upon their hornes when they were to be killed verily purposing to offer sacrifice to them 14. Which when the Apostles Barnabas and Paul heard of they rent their clothes and ran in among the people crying out Paraphrase 14. they look'd upon it as an abhorred blasphemous thing and rent their garments to expresse their sense and detestation of it 15. And saying Sirs why doe ye these things we also are men of like passions with you and preach unto you that ye should turn from these vanities unto the living God which made heaven and earth and the sea and all things that are therein Paraphrase 15. idol-false-gods so vain things signifie Zach. 11. 17. see Act. 8. note d. 16. Who in times past suffered all nations to walk in their own waies Paraphrase 16. left the Gentiles to their own blind worships 17. Neverthelesse he left not himself without witnesse in that he did good and gave us note a rain from heaven and fruitfull seasons filling our hearts with food and gladnesse Paraphrase 17. And yet while he did so left he not off to evidence himself sufficiently to them by that great goodnesse of his in temporall things the rain and the like which are acts of his particular power and bounty by those means inviting and drawing them off from their impieties 18. And with these sayings scarce restrained they the people that they had not done sacrifice unto them Paraphrase 18. All which discourse of Paul and Barnabas could hardly restrain 19. And there came thither certain Jewes from Antioch and Iconium who perswaded the people and having stoned Paul drew him out of the city supposing he had been dead Paraphrase 19. gained by fair words the multitude to be on their side and to joyne with them against the Apostles And so in a furious tumultuary manner they threw stones at Paul and verily believed they had killed him In which posture they took him as a dead man and dragg'd him out of the gates of the city 20. Howbeit as the Disciples stood round about him he rose up and came into the city and the next day he departed with Barnabas to Derbe Paraphrase 20. But as the Christians there came piously and solemnly to interre him Paul being not dead all this while v. 19. made use of that opportunity when there were none but believers present and he rose up and went thence with them into the city and the next day Barnabas and he went together to Derbe 21. And when they had preached the Gospel to that city and had taught many they returned again to Lystra and to Iconium and Antioch Paraphrase 21. And having preached at Derbe and converted many to the faith 22. Confirming the soules of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the kingdome of God Paraphrase 22. And in all those cities gave confirmation to those whom before they had baptized and exhorted them to persevere and hold out against all terrors counting and resolving with themselves that Christianity bringeth many tribulations necessarily along with it 23. And when they had note d ordained them Elders in every Church and had prayed with fasting they commended them to the Lord on whom they believed Paraphrase 23. And having consecrated Bishops for them see note on c. 11. b. one in lieved every city
the scandall or detriment of weak Christians who these weak Christians were is set down Rom. 14. 2. the Jewish believers who yet took themselves to be obliged to observe the Mosaical Law and upon that score there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eat herbs abstain from many sorts of meats which others freely used And in meer compliance with these it was that these words of the Canon were inserted This I shall best set down in the words of S. Augustine Si hoc tune Apostoli praeceperunt ut ab animalium sanguine abstinerent Christiani nee praefocatis carnibus vescerentur elegisse mihi videntur pro tempore rem facilem nequaquam observantibus onerosam in qua cum Israelitis etiam Gentes aliquid communiter observarent When the Apostles made the decree that Christians should abstain from the blood of living creatures and not eat flesh that was strangled they chose for the time an easy thing no way burthenous to the observers wherein the Gentiles might observe somewhat common with the Jewes This then being the onely ground of the Decree and observance viz. compliance with and unwillingness to scandalize the Judaizing Christians and except in that one case of scandal all meats being pronounced free and indifferent to all Christians and so both things strangled and blood and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portions of sacrifices sold in the shambles It followes regularly that as soon as this one reason of the Decree ceased that is as soon as the Jewes and Gentiles were formed into one Communion as soon as the fear of this scandal was removed all force or obligation of this Decree ceased also This is also distinctly S. Augustines sense Transacto illo tempore quo illi duo parietes unus ex circumcisione alter ex praeputio venientes quamvìs in angulari lapide concordarent tamen suis quibusdam proprietatibus distinctiùs eminebant ubi Ecclesia Gentium talis effecta est ut in ca nullus Israelita carnalis appareat quis jam hoc Christianus observat ut turdos vel minutiores aviculas non atting at nisi quarum sanguis effusus est aut leporem non edat si manu à cervice percussus nullo cruento vulnere occisus est But when that time was past wherein the circumcised and uncircumcised were differenced one from the other and when the Church of the Gentiles was so framed that no Israelite according to the flesh appeared in it what Christian doth now observe this not to touch any little bird whose blood hath not been powred out not to eat of a Hare struck on the neck with the hand and so killed without any effusion of blood And this it seems so universally the sense of the Church in that Fathers time that he concludes Et qui fortè pauci adhuc tangere ista formidant à caeteris irridentur Those few which perhaps still make scruple of touching that is eating those are laugh'd at by the rest Adding It a omnium animos in hac re tenuit illa sententia veritatis Non quod intrat in os vestnum c. That sentence of Christs hath possessed all mens mindes in this matter Not that which enters into the mouth that is nulla cibi natura no sort of meat defiles the man is unlawfull under the Gospell Thirdly for this Canon it self at that very time when it was given it cannot fiâ—ly be deemed a Precept there being then no need of such For it must be remembred that they who were concerned in this question and to whom the Decree was sent did already observe these seven precepts of the sonnes of Noah and therefore needed not be commanded by the Councel to observe them This appears in that the Apostle when he preach'd in any city did it as yet in the Synagogues of the Jews whither the Gentiles could not come unlesse they were Proselytes of the gates and so had received these seven precepts see c. 13. 5. 14. 16. 26. 42. 43. and c. 14. 1. And accordingly it is set in the words of the decree v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which keeping your selves ye shall do well noting them to keep them in the present tense already as all such Proselytes did Fourthly as there was no need of making any command to them who did it already so the words are not delivered in form of precept but only so as to pronounce them free from any further obligation doing this which you do already ye shall do well that is no more shall be imposed upon you Here I suppose it will be objected that the abstaining from all these here named and so from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things strangled which is one of them is called these necessary things and therefore that these are look'd on as necessary for Gentile Christians To which I answer that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary must here be interpreted by the Context not necessary to all Christians but necessary to all Proselytes of the Jews And this will appear by considering that there were many more things necessary to Christians in the latitude than those which are here named whereas the Text saith that onely these necessary things are by the Apostles and the Synod required which makes it needfull to understand this necessity in reference onely to those Proselytes of the Jewes And then the mention of that will signifie no more but that the observing those seven precepts was necessary to the lowest sort of Jewish Proselytes those of the gates not that it was here required of the Christians being as was said already performed by them and the designe of the Canon being only to pronounce their liberty or that circumcision was not required of them and medling no farther unlesse by way of counsell as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing to them v. 20. may import not of command thus farre at the present to comply with the Jewes for unity and amity sake to doe what the lowest sort of their Proselytes did that so they might not abhorre them as profane persons and refuse to live among them For this must be remembred again who they were that were concern'd in this Canon viz. the Gentiles at that time converted to Christ who lived among the Jewish Christians at Jerusalem and the Churches of Judaea and particularly at Antioch and in that whole province of Syria and Cilicia which was immediately under the Metropolis of Antioch but belonged also to Jerusalem to whom this decree was sent v. 23. accordingly having been delivered at Antioch was afterward communicated to the severall Cities or Churches in that province ch 16. 4. Not all the Gentile Christians every where for to the Corinthians he gave very different directions viz. that they might freely eat any kind of meat even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portions of the Idol-sacrifices save onely in case of scandal but those particularly about whom the question was asked the
prophetick dialect wherein men are said to desire and seek and hope and expect that sometimes w ch they doe not distinctly know or think of upon this score that it is the general indefinite though not the particular determinate object of their desires that supposing men to desire that which is best for them most for their present turn this being most eminently so is the only true matter of satisfaction to those their appetites Thus all men being supposed to desire felicity are said to expect and desire Christ because he is the onely true way to that As on the other side the wicked that pursue an evil course are by the wise man said to seek death though 't is sure they have no particular designe upon it and so Prov. 8. 36. to love death Thus when Jacob Gen. 49. calls Shiloh or the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expectation of the Gentiles and on whom the Gentiles shall trust and so Hag. 2. 7. The desire of all nations shall come that is literally the Temple that should then be reedified and under that shadow Christ he in whose coming was contained a full satisfaction to all the wants and desires and thirsts of all the heathens in the world And so here it is not at all necessary to the verifying of this speech of the Apostle that the Gentile world all this while or even at that time wherein he spake should either know Christ or what 't was to be the sons of God or that the revelation of this by the preaching of the Gospel to the Jewes tended so particularly to their advantage But as the Gospel of Christ was the collection of all those advantages that they aspired to and as being the sons of God was the believing on Christ when he was preached so the Apostle that knew that upon the having preach'd over all the cities of Jewry and so made discovery who of them would repent and believe the Gospel who would be finally contumacious the Gospel should immediately be preached to the Gentiles and so the blessedst thing in the world befall them the satisfaction to all their desires and groanings may truly say that the expectation of the Gentile world attended and waited for this Which interpretation will be more perspicuous when it is considered that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifting up the head or as Theophylact fetcheth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from holding out and bending forward the whole head to that which is firmely hoped for and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waiting or attending that follows are but phrases noting the approach of any thing and not their explicit knowledge that it doth so as when Christ bids them when such and such things come to passe lift up their heads for their redemption draweth nigh Luk. 21. 28. that is then your deliverance approacheth though perhaps many of them that should have their parts in it knew nothing of it And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being best rendred attendeth waiteth notes onely this period to be it before which the Gospel was not to be so freely preached to the Gentiles and after which it was and is not to be restrained to their looking or expecting of it Ib. Manifestation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revelation signifies the explaining or displaying somewhat that was before obscure and covered and so the revelation of the sons of God will be the discovering who are truly such This was to be done among the Jewes who all pretended to that title by the Apostles preaching the Gospel to them in the power of Christs resurrection and they that did not now receive him so testified 't is evident they were bastards and not sons though before they might have the excuse of ignorance to extenuate their fact Luk. 23. 34. 1 Cor. 2. 8. Thus it is said by old Simeon of Christ which should prove for the falling and raising of many in Israel Luk. 2. 34. a stumbling block to the proud obstinate Pharisee but a means of raising the humble sinner to new life and a signe that should be matter of contradiction a strange person that should be matter of great dispute and division among the Jewes some believing and others rejecting him that by this means the thoughts or machinations or designs of many should be revealed that is by their dealing with Christ it should be discovered what kind of men they were truly pious or no those obedient children of God which they pretended to be or else the quite contrary Now because by the Apostles preaching of Christ to the Jewes this discovery was to be made and so the Gospel first preached to them before they went to the Gentiles and upon the Jewes rejecting Christ the Apostles were then to depart and goe to the Gentiles therefore the creature or Gentile world are said earnestly to expect or wait for this discovery as a thing by which they were to receive this great advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of ver 20. which must connect with this the former part of that verse so farre being but in a parenthesis in hope that they also ver 21. that is the Gentiles that shall receive the Gospel as well as the believing Jewes shall be redeemed from their customes of sin which made them such slaves and become partakers of that glorious title of sons of God also V. 20. Made subject The only difficulty here is by whom the heathen world was subjected to that which is here called vanity and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption ver 21. For though here the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was subjected might be so rendred as to referre to no other Agent but themselves that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spontaneous devil that most of our mischief and sin is imputable to yet here followes in this verse mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath subjected them and 't is also affirmed of the creature that is the Gentile world that it was thus subjected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not willingly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of him whosoever it is that subjected them The place is generally interpreted of God that he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if so it must then be said that he subjected the heathen not by any positive act but as he is said to harden by desertion leaving to themselves to which this slavery to their customes of sin is consequent But it may also be interpreted of the Devil who by Gods permission in just punishment for their Idolatries had and exercised such power among the heathens and engaged them in all wickednesse And this is perfectly agreeable with the truth of the fact For the Devil being worship'd by the heathens did by that means infuse into their worships all the villany in the world made all unnatural sins part of their devotions in their mysteries Eleusinia sacrae Venus and Flora's feasts c.
not of him that willeth or of him that runneth but of God that sheweth mercy Paraphrase 16. From which testimony it is plain that this mercy is not the merit or due peculiarly of them that most violently pretend to have it so and strive most for it that is of the Jewes as is implied v. 31. though they strive not as they ought to doe and again that 't is not any thing of merit in the Gentile for which God calls him to Christianity now the Jew hath rejected it as 't was not all that Isaac could doe by willing to bestow the blessing on Esau nor that Esau could doe by running to obtain it when he came running and crying Hast thou but one blessing c. see Chrysost t. 5. p. 775. but only the free mercy of God to undeserving Gentiles when the Jewes have first had and contemned this mercy 17. For the Scripture saith unto Pharaoh Even for this same purpose have I note h raised thee up that I might shew my power in thee and that my name might be declared throughout all the earth Paraphrase 17. And for the other part of the doctrine against which injustice was objected viz. that of the rejecting of the Jewes and not justifying them upon observation of Mosaical external performances without inward purity preach'd by Christ there is as plain a testimony again of God's concerning his dealing in the like case viz. shewing exemplary punishments on impenitent sinners and such were the Jewes that would not believe on Christ but depended on the prerogative of their birth and legal performances And this is in the case of Pharoah Exod. 9. 10. when after the sixth judgment Pharaoh having hardned his own heart so long and over and above frustrated Moses's special last warning Exod. 8. 29. and hardned his heart that time also v. 32. answerable to which was the Jewes resisting of Christ also after all the rest of the Prophets stoning the son after the servants in the parable and moreover resisting of the Apostles preaching through all their cities after Christ's resurrection upon which God gave them up to obduration and the Apostles departed to the Gentiles God takes Pharaoh in hand and saith he will harden his heart v. 12. this time though not before v. 14. and adds that he had or would have cut him off with the pestilence see note i. and utterly destroyed him from the earth see v. 15. in the praeter not future tense but that he preserved him alive beyond his time raised him out of that great danger or pestilential disease that had been upon the land for no other end but to make the divine power more illustriously visible in him and make all the earth hear of the exemplary punishments of God in this life upon one that had thus often hardned his heart against God 18. Therefore hath he mercy on whom he will have mercy and whom he wil he note i hardneth Paraphrase 18. From which speech of God's to Pharaoh 't is evident that as God in shewing mercy is not bound to render any reason of it beyond his own will v. 15. so when he delivers up an obdurate sinner to the obduration of his heart this he may justly doe if he please especially when all that is done in this is not by infusing any quality into him but by leaving him now to himself who had so often held out against God and by inflicting that judgment on him on earth which had otherwise been at this time his portion in hell and this for ends formerly mentioned v. 17. Whereas to many others not so farre advanced in obduration he continueth his admonitions chastisements and by that means brings them to reformation And as this was most visibly true on one side in Pharaoh and on many other men on the other side to whom God shewes himself thus mercifull infinitely beyond their merit of which no account can be given by us but only God's free mercy so in the case in hand of the Jewes and Gentiles 't is most observable God's free undeserved grace is his only motive to shew mercy to the Gentiles to call them to the Gospel and his free pleasure to deal thus with the incredulous obdurate Jewes to leave them at last to themselves upon their hardning themselves so oft despising the prophets crucifying the Son of God and at last rejecting the Apostles and in them the holy Ghost coming to them fortified with that great testimony as of Jonas out of the whales belly which converted sinfull Ninive the resurrection of Christ from the dead and so by hiding from their eyes the things that belong to their peace by withdrawing the Gospel from them to harden their hearts Mat. 13. 14. Mar. 4. 12. Luk. 8. 10. Joh. 21. 40. Act. 28. 26. Rom. 11. 8. 19. Thou wilt say then unto me Why doth he yet find fault for who hath resisted his will Paraphrase 19. But upon this passage of Pharaoh 't is or may be objected If God after the sixth judgement hardned Pharaoh's heart why doth he then expostulate or childe with him after that as 't is clear he doth Exod. 9. 17. As yet exaltest thou thy self for then God might be said to will his obduration which he had inflicted on him as a punishment and then what possibility was there for him to resist his will that God should still find fault Parallel to this it may perhaps be objected in respect of the Jewes who after God's delivering up the Jewes to that obduration foretold Mat. 13. 14. and intimated though not yet at the speaking of those words come to passe Luk. 19. 42. that after the Apostles departing from them and preaching to the Gentiles Act. 13. 46. he yet by himself and his Apostles reproves and chides them when now the prediction of their subversion and total destruction is irreversibly gone out against them Luk. 23. 44. To this objection most clearly and punctually proposed as it concerns Pharaoh at that time of his life when God said As yet exaltest thou thy self and by intimation and analogie as it concerns the Jews his parallel and indeed to the whole matter before set down the Apostle answers 1. by way of indignation against the objecter to repell the force of his argument thus 20. Nay but O man who art thou that repliest against God shall the thing formed say to him that formed it Why hast thou made me thus Paraphrase 20. In matters that thus belong to the wisdome of God and his dispensations what man shall dare object any thing against his proceedings shall the creature dispute with the Creator or question him to what end he hath thus and thus dealt with him Is there any reason to find fault with God or so much as to make any reply to him for asking that question of Pharaoh after that time or doing any thing proportionable to that to the Jewes after judgement was gone out against them In matters of
just and equall God is willing to appeal to and to be judged by us Isa 5. 3. Ezech. 18. 25. but in matters of wisdome whether he hath done wisely or no in expostulating with Pharaoh and the Jewes when he hath deserted and delivered them up irreversible to the hardnesse of their own hearts there is no reason in the world that what God hath done should be disputed against by us or that he should be bound to render or we be supposed to discern a reason of it 21. Hath not the potter power over the clay of the same lump to make one vessel to honour and another unto dishonour Paraphrase 21. Nay we give that liberty to an ordinary tradesman a potter by name God using that resemblance in this matter Jer. 18. 3. of the same lump of clay to make one vessel for an honorable use to be employed at the table c. and while the wheel runs or the stuffe growes worse or miscarries in the hand of the potter Jer. 18. 4. and so proves unfit for so good an employment to make another for an inferior lesse honourable use as it seems good to him and why may we not give God leave to have mercy upon one who according to the condition of things laid down in the Gospel is capable of mercy and so to bring some Jewes a tithe of them Isa 16. 14. and a multitude of heathens to Christianity and to life by their performance of those conditions on which God hath promised reception and on the other side to reject all obstinate contemners of them to leave them in their obduration nay to deal with them as he did with Pharaoh by withdrawing all grace by hiding from their eyes the things that belonged to their peace after they have so long shut their eyes wilfully and resolvedly against the Gospel to harden them irreversibly to make another kind of vessel of them to some though not an honourable use Jer. 18. 4. and so to fulfill that prophesie Isa 6. 10. Make their hearts fat c. and that till their land be utterly desolate v. 11. and all this upon their former obdurating their own hearts Mat. 13. 15. which is meant by the vessels miscarrying in the hand of the potter that is while he was doing that toward them which belonged to their peace This being premised for the repelling of the disputer he now proceeds to a more punctual clear satisfactory answer by way of question also or interrogation which may be easily dissolved into this positive conclusion 22. What if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath fitted to destruction Paraphrase 22. God on purpose to expresse his wrath visibly in this life upon Pharaoh and in like manner on the rebellious Jewes and to make other nations to take notice what God is able to doe in the punishing of sinners an effect of which you may see clearly in the Philistims who took warning by the story of Pharaoh 1 Sam. 6. 6. suffered this man to live when he was fit for nothing but hell having filled up the measure of his iniquities by his continuing alive to shew some exemplary judgments upon him Wherein yet there was longanimity express'd and mercy to him this estate on earth being more tolerable then it had been to have been thrown into hell presently as also to the Jewes it was in not cutting them off presently upon their direfull rebellions as most justly he might but suffering them to continue a people some time after the crucifying of Christ and the Apostles preaching his resurrection to them nay sending them still to preach over every city of Jewry as Moses was sent to Pharaoh after God's hardning his heart All which being an act of long-suffering to them was designed by God to this end of magnifying his judgments on those who should persist in their obstinacy and shewing forth his power most illustriously in their destruction Well then this on Pharaoh and on the Jewes was done first to shew God's wrath in punishing of obdurate sinners but that is not all 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory Paraphrase 23. There was another more remote end of it see ch 11. 11 12. by this means of discernible severity on them to illustrate and set forth more notably his abundant goodnesse to others to afford the Gospel and the benefits of the coming of Christ and his presence here on earth for that seems to be the meaning of the word glory as that notes the presence of God among the Jewes see note c. and on John 1. c. on some others whom he had prepared and fitted before-hand for these more honourable purposes believing in Christ here and reigning with him hereafter And thus that is true also which was said in the other part of v. 18. He decreed to shew mercy on the Gentiles and others believing in Christ as he hardned the vessels of wrath the obdurate contumacious Jewes 24. Even us whom he hath called not of the Jewes onely but also of the Gentiles Paraphrase 24. Even us to whom God hath vouchsafed this favour of revealing Christ to us some of us Jews but the farre greater number of the Gentiles who have made use of that mercy of his and obeyed his call 25. As he saith also in Osee I will call them my people which were not my people and her beloved which was not beloved Paraphrase 25. According to that prediction in Hosea ch 2. 23. where God saith I will say unto them which were not my people Ye are my people and I will have mercy on her which had not obtained mercy which notes God's receiving the Gentiles into the Church which was an act meerly of God's mercy at which the Jewish believers were astonished Act. 10. 45. utterly undeserved 26. And it shall come to passe that in the place where it was said unto them Ye are not my people there shall they be called the children of the living God Paraphrase 26. And according to that other saying of Hosea c. 1. 10. which is thus to be rendred out of the originall And it shall come to passe in stead of that which was said to them Ye are not my people it shall be said to them Ye are the Sonnes of the living God which place seems to belong to the Jewes not Gentiles those of them that should believe at the preaching of the Gospell for so the next verse Hos 1. 11. seems to import and the place which here follows of Isaiah now after they had been carried captive so oft and so severely punish'd by God for their sins 27. Esaias also cryeth concerning Israel Though the number of the children of Israel be as the sand of the sea a remnant shall be saved Paraphrase 27. Whereupon Isaiah also prophesies and proclaimes concerning the Jewes Isa
shall be certainly owned and saved by him See note on c. 9. m. 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all call upon him Paraphrase 12. And in this 't is not being circumcised or of the stock of Abraham that will doe any man any good or the wanting of it that will hurt any There is no difference of Jew or Greek so that one should be more acceptable to God then the other for he is the common Lord and father of both abundantly mercifull unto all both Jew and Gentile that give up their names unto Christ sincerely live obediently and faithfully in his family 13. For whomsoever shall call upon the name of the Lord shall be saved Paraphrase 13. For to these times peculiarly belongs that promise in Joel 2. 32. see Act. 2. 21. that when the great calamity befals the Jewish nation and all other confidences fail and prove treacherous they that should constantly confesse pray and adhere to Christ should be delivered from it and this as a pledge of eternall deliverance or salvation 14. How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they heare without a preacher 15. And how shall they preach except they be sent as it is written How beautifull are the feet of them that preach the Gospell of peace and bring glad tidings of good things Paraphrase 14 15. But here the Christian Jew objects against Saint Paul in the name of the unbelievers that be the condition of Evangelicall justification never so easie but the acknowledging of Christ giving up their names to him yet how is that believing possible for those that hear not of him which 't is clear they cannot doe except they be preach'd to and when the Apostles have left the Jewes and gone to the Gentiles and yet there is no preaching to be had but by them either personally or by some sent by them how now shall the Jewes doe how is it possible for them to believe or well done of the Apostles thus to leave them 16. But they have not all obeyed the Gospell for Esais saith Lord who hath believed our report Paraphrase 16. This objection may easily be answered that if all to whom the Gospell hath been preached had received and obey'd it there would have been no place for this objection of the Jewes For the Gospell hath been preached through all the cities of Jewry before the Apostles left them but the onely fault is they have not believed it nay not any considerable number of them and that was foretold by Isaiah that when the Jewes should have the Gospell preach'd to them they should generally give no heed to it 17. So then faith cometh by hearing and hearing by the word of God 18. But I say Have they not heard yes verily note e Their sound went out into all the earth and their words unto the ends of the world Paraphrase 17 18. And therefore although it be most willingly granted that preaching is necessary to receive the faith and that none can preach but he that is sent and appointed by God see note on Joh. 10. 34. that mediately or immediately hath received commission from heaven yet this objection is of no force for the Jewes through all their cities have certainly had the Gospell preach'd to them by the Apostles according to Christ's command that they should go over all the cities of Jewry Act. 1. 8. before they went to the Gentiles and to this may be accommodated that of Psal 19. 4. as if by that were foretold first that their preaching should be afforded to all the land of Judaea and then that they should proceed and preach also to the whole world beside 19. But I say Did not Israel know First Moses saith I will provoke you to jealousie by them that are no people and by a foolish nation will I anger you Paraphrase 19. On the other side can the Jewes be ignorant that upon their provoking God God will cast them off and preferre even the heathen before them ' I is impossible they should be ignorant if Moses or the Prophets writings be heeded by them For of them first Moses saith Deut. 32. 21. by way of prediction of these as story of those times they have moved me to jealousie with that which is not God angred and provoked me by preferring Idols before me and I will make them jealous with a no-nation give the Philistine victory over them then and now take the Gentiles and preferre them before them and make them angry as now they are to see them taken in their stead more savoured by God then they 20. But Isaias is very bold and saith I was found of them that sought me not I was made manifest to them that note f asked not after me Paraphrase 20. Then by Isaiah 65. 1. who saith in plain words that the heathen world that was farre from thinking of such a dignity should have the Gospell preach'd to them and receive it 21. But to Israel be saith All day long I have stretched forth my hands unto a disobedient and gain-saying people Paraphrase 21. Whereas v. 2. he saith to the Jewes that though he shall most diligently have called and sent Apostles unto them never giving over till their measure of iniquities being filled up their destruction was now at the dore as a night at the end of a long day yet they will continue refractary and not believe the Gospell of Christ which sure is a testimony both that the Jewes have had and rejected it and that this dealing of the Apostles was in all reason to be expected by them Annotations on Chap. X. V. 1. Saved According to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be saved or delivered Lu. 13. 23. Note b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here most prâ—â—ably signifie the Jewes converting to the faith of Christ escaping out of that deluge of unbelief and obduration which had overwhelmed that people for so it seems to be interpreted v. 3. by the contrary of not submitting to the righteousness of Christ So c. 11. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation to the Gentiles is the Gentiles coming in and believing on Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 12. is to complete or perfect their Christian course in resolving and acting accordingly proportionably to God's giving them to will and to doe v. 13. So Rom. 1. 16. where the Gospel is said to be the power of God unto salvation to Jew and Gentile and that proved by that saying of Habakkâ—k the just shall live by faith that is return from captivity and live peaceably and that as an embleme of his returning from sinne and living an holy life it will be most reasonable so to interpret salvation as may best agree with
that notion of life that is for repentance and reformation So perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. 10. will denote such a repentance or change that proceeds to escaping out of and forsaking the sins of the former life So 2 Pet. 3. 15. where he bids them count that the longanimity of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation that is that God's deferring the punishment of the Jews so long after the crucifying of Christ was on purpose that by the preaching of the Apostles over all the cities of Jewry they might yet timely return and repent and believe on him and so escape in that great approaching destruction Yet this still not excluding but including also the reward of our faith the eternall blisse in heaven Of another acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on c. 13. c. V. 5. Doth these things These things signifie the severall branches of the Judaicall Law which being required by Moses under severe penalties of excision to those that contemned or despised them and all the promises of long life in Canaan depending on the observance of them and the Law affording no place of repentance or pardon for any presumptuous sinne committed against that Law it is from thence consequent that he that lives not in all those commands to doe them could not have life by them even that temporall life or what ever else were typically contained or included in that And accordingly Saint Paul concludes Gal. 3. 10. that there was no life to be had by the Law and indeed nothing but a curse for that it was also written Deut. 27. 26. Cursed is every one that continues not in all things that are written in the book of the Law to doe them and only he that doth them shall live in them v. 12. All this while supposing that no man did all his life thus doe or continue so as not to incurre this curse And herein doth the difference of the Law and the Gospell consist that the Law promises life only upon doing all that was required of them to doe and pronounced a curse to them that did not continue in all he that wilfully offended in one was guilty of all that is was involved as irreversibly under the curse for thaâ— one breach according to that covenant as if he had broken all and repentance or reformation would not relieve him But now under the Gospell the condition was changed first many things were not required at all now which were then enacted under the highest penalty as Circumcision c. onely the inward purity is now called for which had been always typified by that secondly place was allowed for repentance and by the satisfaction of Christ sure mercy and pardon for the sinner whatsoever his sinnes were upon his return to new life and for frailties and weaknesâ—es for which onely there were sacrifices admitted under the Law now there was without those sacrifices free pardon to be had for all those that sincerely obey'd Christ and laid hold on his sacrifice for their expiation And so faith is said to be the condition of our Justification and not the doing these things the law of faith not of workes that by which the Christian must live V. 6. Bring Christ down The two phrases here used of going up to heaven or descending into the deep or abysse are certainly proverbial phrases to signifie the doing or attempting to doe some hard impossible thing and consequently to say in the heart Who shall do this is to be prescribed some hard impossible task that neither by our selves nor by any body else we know how to set about as they that are at their wits end know not which way to turn themselves are wont to cry out or say within themselves Who shall doe it for them These phrases had been of old used by Moses in this sense Deut. 30 12. For this commandment which I command thee this day is not hidden from thee neither is it farre off It is not in heaven that thou shouldst say Who shall goe up for us to heaven and bring it unto us that we may see it and doe it Neither is it beyond the sea that thou shouldst say Who shall goe over the sea for us and bring it unto us c. Which words being used by Moses to expresse the easiness and readiness of the way which the Jewes had to know their duty and to perform it are here by the Apostle accommodated to express the easiness of the Gospel condition above that of the Mosaical Law The righteousness which is of faith saith thus that is this is the style or language of the Evangelical law the law of faith v. 8. Say not in thy heart that is the Christian hath no need to say or think within himself Who shall goe up to heaven that is that he hath any weighty impossible condition required of him This part of the words of Moses the Apostle as in a parenthesis applies to one of the most difficult things on which our salvation depends viz. Christs coming down from heaven to earth This indeed if it were required of us to contribute any thing toward it would be a weighty task for us but when Christ hath himself done it for us without any contribution of ours this is an evidence of the easiness of the Christians task As for the second part of the words in Moses the Apostle reads them with some change not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the sea as the Septuagint now reads it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall goe down into the abysse which variety of readings may possibly be reconciled by the various signification and use of the Hebrew propositions And accordingly that which is here used by S. Paul will be found to agree to the paraphrase which we have in the Jerusalem-Targum in these words Vtinam esset nobis aliquis Propheta Jonae similis qui in profundum maris magni descenderet Would we had some Prophet like Jonas that might descend into the deep of the great sea and bring it up to us And this seems to be the ground of S. Paul's application which here followes that is to bring Christ from the dead that descending of Jonah into the deep being devoured first and then vomited up by the whale on drie land being by Christ himself made the presignification of his death and resurrection And so this again will be the meaning of the second part of the speech one style or language of the Gospel The resurrection of Christ from the dead the great ingredient in our Christian religion and which tends so much to our Justification c. 4. 25. is that to which we contributed nothing our selves but was wrought for us by the power of Christ And as it followes here v. 9. our believing it now it is done and abundantly testified to us is the great fundamental act of faith required of us and that is no very weighty
taske to be required of us V. 8. The word is nigh thee The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh is best to be understood by the opposition of it to hidden and farre off Deut. 3. 11. Where the Hebrew for hidden is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-weighty and heavy and in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible So Gen. 18. 14. and from thence transcribed Lu. 1. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no word or thing shall be impossible this word is used in the Original This is there farther expressed by those proverbial speeches of being in heaven or beyond or in the bottome of the sea and being fetch'd from thence all noting some special difficulty or impossibility above our knowledge farre off removed out of our reach and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh must be feasible and easie to be known first and then to be practised in thy mouth and in thy heart the Septuagint adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in thine hands that thou mayst doe it V. 18. Their sound This place is cited out of the Psalmist Psal 19. 4 but so as it lies in the Greek translation not as in the Original for in stead of their voice here 't is rendred out of the Hebrew their line or rule or direction for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies The Psalmist there speaks of the heavens v. 1. The heavens declare the glory of God and the firmament sheweth his handy work and so on v. 2 3. and then v. 4. their line is gone out through the land and their words unto the end of the world that is in a poetial style wherein the Psalms are written though the heavens stand in one place keeping one constant motion equidistant from the earth yet the commands and words thereof are heard every where that is their virtue and efficacy are understood and admir◠by all Here the Septuagint seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their line and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing different from the meaning of it as appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their words that immediately follow for by that 't is plain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies commands as it were or rule or direction delivered by them such as may agree with words and that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice Others rather think that the Septuagint respecting the sense and not the word did thus render it paraphrastically But Mr. Pocock conceives from the Arabick use of the word that the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was antiently used by the Hebrews for vociferation See his Miscellan p. 48. And S. Paul according to his manner writing to those that used the Greek Bible in their assemblies recites it as he finds it there and applies it by accommodation frequent in these writers to the Gospel that voice or doctrine of heaven that is of God himself and when he saith it was gone out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all the land that seems as frequently it doth to belong to the land of Judaea as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bounds or extreme parts of the earth may well be the Gentile world and this to convince the Jewes and repell their objection supposed v. 14. and now answered that the Gospel was amply revealed to the Jewes both within and without Judaea wheresoever they were in the Gentile cities for being by the Apostles preached not only in Jerusalem and over all the cities of Jewry but also in Caesarea Joppa Antioch Ephesus Corinth Philippi Thessalonica Galatia Laodicea and Rome it self and first to the Jewes in every of those places it must needs as the influences of the heavens to which the comparison is here made be dilated and extended to all other parts whereever the Jewes were dispersed so that the Apostle may as he doth appeal to their own consciences but I say Have they not beard whether they did not believe that the Jewes had universally heard of it and consequently did out of obstinacy reject and not remain ignorant of it which was a full answer to their objection of how shall they hear without a preacher and an account of the reasonablenesse of the Apostles dealings in forsaking of them that had been thus obdurate But withall it may denote that having begun and so fully performed their duty to them it is now by consequence to be expected from them that they should lift up their voices to the Gentile people themselves and preach the Gospel to them also over all the world V. 20. Asked not after me That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be rendred enquiring of not after making God the terminus or person to whom the address is made and not the matter of their question whom they asked not concerning whom appeareth 1. by the nature of the word which literally denotes it and 2dly by the use of it in all other places as Mat. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they asked him saying Is it lawfull c. and ch 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they asked him a signe and Mar. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will aske you a question and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being asked Lu. 17. 20. and Joh. 18. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why askest thou me aske them that heard and also 3dly by the Hebrew which from Isa 65. 1. is rendred by it for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaesivit consuluit as when one consulteth the Oracle asks counsel of God Agreeable to which is that of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring it by that word which is ordinarily used for consulting the oracle and from which Apollo that gave the oracles is called Pytho For so the place belonged in that Prophet to those that were delivered out of Antiochus's hands at a time when they despaired and hoped not for such a mercy and that despairing or not hoping of theirs is there express'd by not seeking of God nor consulting him nor applying themselves to him at all for that purpose So Hos 4. 12. where we read my people aske counsel of their stocks the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they asked at their images By this I conceive may be discerned the meaning of that phrase 1 Pet. 3. 21. where Baptisme is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred the answer of a good conscience toward God and otherwise a promise or stipulation or bargain because those consisted saith Theophilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a question and an agreeable answer and were wont to be made in this form by way of answer to a question thus Spondes Spondeo Dabis Dabo Dost thou promise I do promise Wilt thou give I will and so the Catechumenus Dost thou forsake the devil c I doe forsake 〈◊〉
they are enemies for your sakes but as touching the election they are beloved for the fathers sakes Paraphrase 28. 'T is true indeed and observable to you Gentiles that in respect of the present preaching of the Gospell they are now laid aside as persons utterly rejected on purpose that ye may receive the benefit of it The Apostles having preach'd throughout all their cities and succeeded so ill among them are now departed to you Gentiles and have given them over but yet for as many of them as any means will bring in in respect of the promises made to that people for Abraham's sake see note on 1 Pet. 2. b. and the speciall favour of God to them they are still so farre loved by God that if they will come in and be capable they shall be received by him and to that end this dispensation of mercy and providence the calling and converting the Gentiles is now made use of as the last and onely probable means to work on the Jewes v. 11 14. 29. For the gifts and calling of God are without repentance Paraphrase 29. For God's speciall favours allowed to this people and his promises made to their fathers are such as that he will never change or repent of them v. 1. and consequently will still make them good to them upon their repentance and to that end doth in his providence use a most excellent way to bring the obdurate Jewes to repentance by shewing them the issue of the Gospell among the Gentiles that that may provoke them by way of emulation not to fall short of such heathens whom they have so long despised 30. For as ye in times past have not believed God yet have now obtained mercy through their unbelief Paraphrase 30. For as ye Gentiles having gone on in a long course of Idolatry have now upon the Jewes rejecting the Gospell had the Gospell preach'd to you 31. Even so have these also now not believed that through your mercy they also might attain mercy Paraphrase 31. So the Jewes of this age having been conâ—umacious and from whose disobedience it is that this mercy hath come to the Gentiles shall by this very means this mercy upon you in suffering the Gospell to be preach'd to you reap some considerable benefit also viz. be stirr'd by emulation to look after the Gospell thus believed on by the Gentiles and count it a shame to them a people so favoured by God if they be not as wise or pious as the Gentiles which from their Idolatry they now behold to come in and believe on God 32. For God hath concluded them all under unbelief that he might have mercy upon all Paraphrase 32. All this serves to illustrate the grace and mercy of God both to Jewes and Gentiles that both may attain salvation by his grace without which neither of them can be saved For God hath permitted the Gentiles first and now the Jewes and all sorts of men to wallow in disobedience and contumacy that by that means he might reduce both The Gentiles being Idolaters had Christ preached to them which was occasion'd by the Jewes rejecting of him for thereupon the Apostles left them and preached to the Gentiles The Jewes thus contumacious see the Gentiles believe in Christ and receive the Holy Ghost Act. 10. and are in any reason by that means to be stirr'd up to emulation not to be behinde them in piety that so many of them may come in and believe on Christ and so by this means thus wisely disposed by God God hath fulfill'd his great counsell of goodnesse toward all in shewing undeserved mercy upon each of them Jewes as well as Gentiles 33. O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgments and his wayes past finding out Paraphrase 33. O the depth of the abundant goodnesse of God in bearing the contumacy of the Gentiles first and then of the Jewes and of his wisedome in making the desertion of the Jewes a means of calling the Gentiles and of his knowledg in knowing how probably to-work upon the most obstinate Jewes viz. by envy and emulation toward the Gentiles as also by those heavy calamities that according to Christs prediction fell upon them see note e. how unsearchable are his determinations and how admirable his wayes of bringing them to passe 34. For who hath known the mind of the Lord or who hath been his counsellor Paraphrase 34. According to that of Isa 40. 13. that his ways are in wisdome so much above ours that no thoughts of ours are fit in any degree to be taken into counsell with him It is impossible all the men upon the earth could have foreseen these methods or ever have thought to have advised them 35. Or who hath first given to him and it shall be recompensed to him again Paraphrase 35. And the justice is such also that no man can speak any thing against the equality of his proceedings herein for first 't is a matter of meer bounty and goodnesse and every man may with his own doe what he lists no man can claim any thing that hath not been allow'd him and therefore there can be nothing of injustice objected to him if others have been more bountifully treated and yet farther secondly the Jewes themselves thus deserted of God have their wayes of mercy also if they doe observe it 36. For of him and through him and to him are all things to whom be glory for ever Amen Paraphrase 36. For the whole dispensation of grace calling and salvation both of Jewes and Gentiles is to be imputed to God's free undeserved mercy the mercy of the call is from him all good is received by him and the honour of all belongs unto him and therefore to him be ascribed all the glory of this and all other things for ever and ever Amen The summe then of this Chapter being the setting forth the great mercy and wisdome of God toward Jewes and Gentiles but particularly toward the Jewes who though for their crucifying of Christ and contumacy against the Spirit in the preaching of the Apostles they were so farre forsaken as that leaving them the Apostles departed to the Gentiles yet were by way of rebound benefitted by this preaching to the Gentiles provoked to emulation by the multitude of the converted Gentiles and so themselves brought to believe also great multitudes of them is said to be a great mystery v. 25. and so intimated again v. 33. c. and seems to be the very doctrine to which S. Peter refers 2 Pet. 3. 15. concerning God's longanimity deferring and delaying his execution on his enemies foretold Mat. 24. on purpose that as many Jewes as possibly might should before that be brought in to believe and so escape their parts in that judgment This is the plain meaning of what S. Peter expresses by account the long-suffering of our Lord deliverance to which he saith that Paul had written
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
appears by his words c. 1. 6. he marvels they were so soon removed c. The Gospel having some three years before been there if not planted yet confirmed by his preaching Act. 18. 23. about the time of Apollos being at Corinth that is about An. Chr. 51 or 52. as it is affirmed Act. 19. 1. Galatia and Phrygia being in the number of those upper coasts of Asia or Natolia which there he is said to have past through By which it appears how close at the heels of the Apostles that sowed the good corn the Gnosticks the officers of the envious man follow'd to sow their darnel as in Samaria first so in the other cities and regions where the Faith was planted by the Apostles and opposed by the Jewes and persecuted CHAP. I. 1. PAUL an Apostle not of men neither by man but by Jesus Christ and God the Father who raised him from the dead Paraphrase 1. Paul an Apostle that had not my commission from any meer man as some others the secondary Apostles had but from God in heaven and was not called by any other Apostle of Christ or assisted by any but first called to the faith by the immediate voice of Jesus Christ speaking to me out of heaven then by revelation from him Act. 9. 15. authorized to preach among the Gentiles and after Act. 13. 2. by special direction of the holy Ghost separated to the Apostleship who also received all my instructions from him by vision to Ananias and so in effect from God the Father which by his power raised him from the dead and gave all power unto him 2. And all the note a brethren which are with me unto the Churches of Galatia Paraphrase 2. And all those that are constantly with me see Phil. 4. 22. my fellow-labourers in the Gospel send greeting to all the several Churches in the cities and regions of Galatia 3. Grace be to you and peace from God the Father and from our Lord Jesus Christ Paraphrase 3. See Rom. 1. 7. 4. Who gave himself for our sins that he might deliver us from this present evil world according to the will of God and our Father Paraphrase 4. Whose dying for us was purposely designed to work a reformation and mortification of sin in us and to take us off from the corrupt practices of the men of this age both idolatrous Gentiles and corrupt hypocritical Jewes which with a zeal to circumcision and the like Mosaical rites live in all the impurity and impiety in the world and wherein Christ hath done nothing but what is exactly according to the will and appointment of the eternal God and father of us all the God of Israel whom the Jewes acknowledge and professe to worship 5. To whom be glory for ever and ever Amen 6. I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospel Paraphrase 6. Having so lately preached the Gospel of Christ among you Act. 18. 23. and thereby either confirmed or first converted you to the faith I wonder you should so suddenly forsake those infusions you received from me and remove quite from the truth of the Gospel to a new strange doctrine 7. Which is not another but there be some that trouble you and would pervert the Gospel of Christ Paraphrase 7. Which indeed is farre from being another Gospel or doctrine of Christ fit to come in competition with what I preached to you farre from being taught as is pretended by other Apostles Onely there are some Gentiles that had lived in Judaea of the sect of the Gnosticks such as were at Philippi ch 3. 3. teaching the Gentile converts that they must be circumcised not out of any principle of piety or true zeal to the Mosaical law but that they might curry favour with the Jewes and avoid the pressures that lay upon the Christians whose persecutions were generally caused by them and these doe quite pervert and change that doctrine that I delivered you from Christ 8. But though we or an Angel from heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed Paraphrase 8. And if any attempt to doe that though it were I my self or even an Angel from heaven I proclaim unto you mine opinion and Apostolical sentence that you are to disclaim and renounce all communion with him to look on him as on an excommunicated person under the second degree of excommunication that none is to have any commerce with in sacred matters 9. As we said before so say I now again If any man preach any other Gospel unto you than that ye have received let him be accursed Paraphrase 9. And that ye may take more heed to what I say I repeat it again Whosoever teaches you any new doctrine contrary to what I at first preach'd to you let him be cast out of the Church by you 10. For doe I now note b perswade men or God or doe I seek to please men for if I yet pleased men I should not be the servant of Christ Paraphrase 10. By this you may guesse whose doctrine is most to be heeded theirs sure that desire not to get the favour of men to avert the displeasure of men but to secure the favour of God to approve themselves to him and I hope 't is clear that is my onely designe and not theirs who labour to propitiate the persecuting Jewes as by their new infusions 't is manifest your Gnostick teachers doe This if I did I must profâ—sse I should not faithfully discharge the trust â—reposed in me by Christ or If I had had a mind to this I had never turned Christian losing thereby all my interests among the Jewes 11. But I certifie you brethren that the Gospel which was preached of me is not after man Paraphrase 11. And whereas it is objected to me that being none of Christs immediate retinue I have received the Gospel from men and not from Christ and therefore may be thought to have made some change in it I now declare to you that the Gospel preach'd unto you by me hath a more then humane authority and so is not to receive prejudice by the latenesse of my vocation 12. For I neither received it of men neither was I taught it but by the revelation of Jesus Christ Paraphrase 12. For as it is not pretended to be any tradition of the Jewes nor taught me by my instructers in the Jewish religion v. 13. which if it were there were reason that now their verdict should be taken in it so it is evident that I had it not from those that were Christians and Apostles before me but by call from heaven and by immediate revelation from Christ in opposition to that way that had been taught me among the Jewes 13. For ye have heard of my conversation in time pass'd in the Jewes religion how that beyond
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in readinesse denoting the preparation or readinesse for the journey the whole Christian course for which the doctrine of peace and charity doth provide and furnish them But then this is not all for the shooes are here mention'd among the armour and so Strabo lib. 10. speaking of the Cretian youths saith of them that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use military attire and shooes and so they clearly were and were ordinarily made of brass A mention we have of them in the story of Goliah his greaves of brass and so among the Grecians they were so ordinary that they are known in Homer by that title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brazen-shooed Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus who had greaves of brass or iron as also of silver in Virgil l. 7. Aut laeves ocreas lento ducunt argento They cover their bootes with silver The use of these was to defend their feet against the gall-traps which were wont to be thrown in the fields or waies to stop their marches sharp stakes sticking up to wound or gall their feet and make them that had fallen upon them unable to goe afterward This use then of the shooes for marching is here referred to and the Gospel of peace the obligation to peace and charity that lies upon Christians by the Gospel and which is here set before faith and hope of salvation is the furniture or preparation for the feet supplies the place of those greaves fits us for our Christian course which beyond all things consists in preserving of peace with all and especially now in opposition to those hereticks that broke the unity of the Church and breath'd out nothing but malice and persecution against all the Orthodox Christians and laboured all they could to draw others to partake with them THE EPISTLE OF PAVL THE APOSTLE note a TO THE PHILIPPIANS THE conversion of the Macedonians and among them first of the Philippians to the faith by the labours of Paul and Timothy is set down Act. 16. 12. and Act. 20. 3. where having had very good success among them after his departure having received many testimonies of their kindness and constancy and now being prisoner at Rome Epaphroditus their Bishop being sent from them to him with a supply of mony about the year of Christ 59. he returns them this Epistle by Epaphroditus full of kind acknowledgments and chearfulnesse and Timothy who had been with S. Paul at Philippi being now at this time at Rome with him he is joyned with Paul in the front of the Epistle One thing is farther observable in this Epistle that upon the newes of S. Pauls imprisonment at Rome certainly his first imprisonment there see c. 1. 25 26. and c. 2. 23 24. and not that immediately preceding his Martyrdome the Gnosticks the known enemies of the cross of Christ c. 3. 18. which are not for confessing a crucified Saviour or a persecuted faith joyning with the Judaizing Christians were very ready to infuse their discouragements perswading to Judaize c. 3. 2. as among the Galatians they had done And by way of necessary antidote against these seducers he opposeth the benefit which Christianity had received by his sufferings c. 1. 12. and the no losse but advantage which should come to him by it v. 19. and then conjures them to unity and perseverance c. 2. warns them against the Gnosticks c. 3. and again encourages them to constancy c. 4. CHAP. I. 1. PAUL and Timotheus the servants of Jesus Christ to all the saints in Christ Jesus which are at note a Philippi with the note b Bishops and note c Deacons Paraphrase 1. I Paul the Apostle that preached the Gospel to the several cities of Macedonia but first to Philippi Act. 16. 12. Timothy that accompanied me in that work Act. 16. 1. to all the Christians that are in Macedonia of which Philippi is a Metropolis and therein especially to the several Bishops of the several cities and the Deacons that attend upon and assist them 2. Grace be unto you and peace from God our father and from the Lord Jesus Christ Paraphrase 2. Send greeting in the Lord. 3. I thank my God upon every remembrance of you Paraphrase 3. I cannot but render thanks to God the author of all the good which is wrought in any as often as I think of you 4. Alwaies in every prayer of mine for you all making request with joy Paraphrase 4. And accordingly whensoever I pray for you I cannot doe it without rejoicing 5. For your fellowship in the Gospel from the first day untill now Paraphrase 5. To consider your great liberality toward the propagating the Gospel see note on Act. 2. e. which hath been observable in you since your first receiving the faith untill this present time 6. Being confident of this very thing that he which hath begun a good work in you will perform it untill the day of Jesus Christ Paraphrase 6. And I make no doubt but that God who hath wrought this and all other Christian graces in you thus farre will proceed to consummate it upon your persevering to make use of his grace and to reward it at the great day of doom 7. Even as it is meet for me to think this of you all because I have you in my heart in as much as both in my bonds and in the defence and confirmation of the Gospel ye all are partakers of note d my grace Paraphrase 7. This affection to you it is but justice for me to have as considering that you both in sufferings and in the defence see v. â—7 and maintenance of the Gospel have joyned and participated with me done and suffered the same things that I have done 8. For God is my record how greatly I long after you all in the bowels of Jesus Christ Paraphrase 8. And before God I solemnly protest to have it in the highest and most passionate degree of Christian love imaginable 9. And this I pray that your love may abound yet more and more in knowledge and in all judgment Paraphrase 9. And I daily pray that your Christian charity which already expresses it self in liberality toward the Gospel and suffering for it v. 5 7. may yet farther increase more and more so that ye may acknowledge and discern whatever ye ought to doe have a quick sense of your duty in every particular 10. That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ Paraphrase 10. That ye may continue constant unto the truth examine first and then approve and like and practice all Christian virtues in the highest degrees see note on Rom. 2. f. and not be led into evil under the shew of good but remain unblemished and spotlesse unto the day of judgment and so bring Christianity into a reputation among men 11. Being filled with
the Church of Christ whose saith ye have received that whether present or absent I may hear such things of you that I may take comfort in viz. that you have the same affections and common designes all jointly contending the best you can to propagate the faith of Christ to gain men to embrace the Gospel 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God Paraphrase 28. And whatsoever opposition ye meet with let it not discourage or affright you but look on it only as a signe or testimony that they are wretched obdurate people but that you are the true penâ—ent believers rescued out of the snares of sin and that this testimony is given by God himself of you 29. For unto you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake Paraphrase 29. Who hath vouchsafed you this favour to suffer for as well as to believe in Christ which is a proof of your sincerity and constancy and an instance of God's goodnesse and favour to you 30. Having the same conflict which ye saw in me and now hear to be in me Paraphrase 30. Suffering in the same manner as ye see and hear of me that I suffer Annotations on Chap. I. V. 1. Philippi The Philippians here named must by Analogie with the Corinthians and the rest to whom the other Epistles are address'd be interpreted to be of a larger extent then the inhabitants of that one city and either to contain all the Christians throughout all Macedonia or at least all that were under that Metropolis For that Philippi was such is the distinct affirmation of S. Luke Act. 16. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philippi is the prime or first city in the province of Macedonia that is either of all Macedonia as one wider Province or at least of one Province of it And it is there added that it was then a colony that is inhabited by Romans from whence it is that v. 21. they speak of themselves as Romans and such colony-cities that were so inhabited by Romans were generally though not onely they pitched on by the Roman Pretors or Presidents to be the cities whither the neighbouring regions should come for justice the places of assises c. and so became the chief cities So Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The city of Philippi being a metropolis of the Province of the Macedonians and this expresly speaking of it as it was in S. Pauls time Act. 16. 21. where the inhabitants of it as of a Romane Colony call themselves Romans So S. Chrysostome on Act. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luke sets down the places as writing an history and shewing where the Apostle spent any time he names onely the greater cities such are Metropoles and passeth by the rest making Philippi thus named one of those greater And this is supposed by the antient writer under Ignatius's name in Epist ad Tarsens when he tells them to whom he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Churches of the Philippians in the plural salute you that is the Churches under that Metropolis And therefore when Philippi is by the Geographers and out of them by the author of the argument of this Epistle affirmed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little city under the Metropolis Thessalonica it must be remembred that that definition belongs to some other time probably long before that of S. Pauls writing here or in the Acts his preaching to them For so 't is certain that this city built and thus named by Philip King of Macedon had formerly been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence was the proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of a golden mine which Appian saith was near it and was then a small city which hinders not but that how under the Roman Empire it might be improved and advanced especially being now a Colony of Romans and being so 't is not imaginable it should be subject to Thessalonica a city in another Region an hundred and ten miles off from it which was no Colony As when in Palestine Caesarea Stratonis became a Colony of the Romans called Colonia Prima Flavia by Pliny à Vespasiano deducta the Prime Colony called Flavia as being brought thither by Flavius Vespasianus it became also in respect of the Ecclesiastical Government a Metropolis under which Jerusalem it self was For that many cities became Metropoles which formerly were not there is no doubt and is affirmed in the 12. Can. of the Council of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities are honoured with the names of Metropoles by the Emperors letters So also Strabo Geog. l. 17. p. 840. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Provinces have been at several times variously divided which concludes the Metropoles to be changed also and l. 13. p. 629. giving an account of the confusion of Provinces by him observed he saith it was caused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Romans distributed them not according to the divisions of tribes but another way according to the keeping of courts and assises And thus doth Pliny set down for Metropoles of Asia Laodicea Sardis Smyrna and Ephesus upon this onely account that the courts were kept there to which other cities resorted The truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was now changed and advanced into Philippi and a Metropolis of Macedonia by being a Colony of the Romans was originally a city of Thrace and so is affirmed to be by Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so Scylax Caryandeus among the cities of Thrace hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next after Neapolis And Eustathius on Dionysii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seating it on the banke of Strymon where Pomponius Mela in his description of Thrace placeth Philippi and so doth Plinie Nat. Hist l. 4. in his Survey of Thrace A Strymone intus Philippi Colonia and so Dio describing Pangaeum Montem in Thrace saith 't is close by Philippi But granting all this of the former times 't is yet certain that at the time of S. Pauls converting this city it was changed from the antient forme first it was a Roman Colony and the inhabitants thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans Act. 16. 21. and in that state made a Metropolis of the adjoyning part of Macedonia where the Roman Prefect kept his assises for all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this Division saith Vlpian in provincia Macedonia Dyrracheni Cassandrenses Philippenses Italici Juris sunt This may be illustrated à pari Nicopolis is by S. Chrysostome affirmed to be a city of Thrace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so by Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicopolis is a city of Thrace but borders on Macedodia in like
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
the contention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the race and it signifies to endeavour to get before those that are before us to labour and stretch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may get the prize by being foremost Ib. Am apprehended The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is still in the Agonistical sense and being now applied to Christ it signifies most elegantly that Christ doth as in a race contend and strive and that for no other reward that he hath in his eye but only the faithful disciple whom when he converts and brings to repentance he conceives himself to have attained his reward or crown and so we are as it were the crown that is caught and wore by him as Ephes 1. 11. we are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion which he hath for his patrimony as it were or as he is said to purchase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people Tit. 2. 14. and as the Church 1. Pet. 2. 9. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people purchased or acquired by him Act. 20. 23. V. 13. Forgetting those things which are behind This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not looking at that which is behind or pass'd referres likewise to the custome of the racer who doth not use to stand still and looke behinde him to see either how much of his journey he is pass'd or how farre the rest are behinde him for this is the sluggards trick but sets bodily to his business to overtake and outrun all that are before and to get through the remainder of his race and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stretch himself as vigorously as he can for so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to get to the goale first This hath Horace expressed distinctly in his description of a racer in a chariot Serm l. 1. Satyr 1. Ut cùm carceribus missos rapit ungula curria Instat equis auriga suos vincentibus illum Praeteritum temnens extremos inter euntem The ruler of the chariot presseth to overtake those horses that are before his but contemns and never looks after him that is behinde and outrun by him V. 14 The marke That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the goale hath been said already Note on 1 Cor. 9. g. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the prize or crown which either hung over the goale or was given the conquerour by the Judges and so the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that the racer takes the goale in the way to the crown first conquers and then is rewarded the goale being the conclusion of the race but the way to the crown V. 16. Attained That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Agonistical word and signifies to be foremost in the race see Note on Rom. 9. d. 2 Cor. 10. b. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie In as much as we are gotten before other men in the race have attained some degree of spiritual proficiency Ib. The same rule What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stadia signifies see Note on 1 Cor. 9. g. and 2 Cor. 10. d. viz. the white line that marked out the path wherein they were to run and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to goe or run by the same line in that path never stepping over or out of it left they lose all And thus are they most concerned to doe that are before other men and if they have but this one care are not likely to miscarry by any thing else That which is most contradictory to this in our Christian race is dividing into factions sides Peace Unity and charity being the white within which they are commanded to walk and therefore it followes that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mind the same thing live in unity and amity run all the same way to the same end and be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. all fellow-followers of the Apostle V. 20. Conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 citizens is literally citizenship and denotes a municipium which is the state and condition of those who dwelling out of the city have yet the jus civitatis Romane the privileges of the city of Rome belonging to them Thus saithe Cicero de Legib. l. 2. Omnibus municipibus duas èsse patrias unam naturae alteram juris Catonis exemplo qui Tusculi natus in populi Romani societatem susceptus est All such have two countreys one of nature the other of law after Cato's example who being born at Tusculum was received into the society of the people of Rome And Tacitus ibi municipes fiunt ubi in civitatem recepti But this so that these shall differ from those that had their habitation in the city who alone might be chosen to offices in it Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 22. 28. by which Hesychius expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the privilege of being a free-man of Rome belonging to one that lived in Iudea and that bought by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there but by birth belonging to S. Paul And thus is the Christian here on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2. 19. a fellow citizen of the saints not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger or solourner but a free-man or municeps of heaven though while he dwells here he be in an inferiour condition to them who have domicilium in urb the saints that are in heaven who alone are capable of reigning with God See Act. 22. d. CHAP. IV. 1. THerefore my brethen dearly beloved and longed for my joy and crown so stand fast in the Lord my dearly beloved Paraphrase 1. Wherefore my beloved Erethren so passionately affected by me whose good is matter of all joy and felicity to me according to these former directions of peace chap. 3. 15. continue stedfast in the faith I beseech you 2. I beseech Euodias and beseech Syntyche that they be of the same mind in the Lord. Paraphrase 2. And particularly I beseech Euodias and Syntyches to preserve peace and not to be contentious and unquiet 3. And I intreat thee also true yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the note a book of life Paraphrase 3. Yes I earnestly beseech thee Epaphroditus Bishop of Philippi bearer of this Epistle and so my fellow-labourer in the Gospel which hast shewed thy self to be sincerely What thou oughtest to be take care of and relieve those women which for their zeal in the Gospel have suffered persecutions see note on 1. Thes 2. b. with me or in the same manner as I have done and so likewise Clemens and all that have undertaken the same task with me in preaching the Gospel to the Gentiles those pious good
THE APOSTLE TO THE note a COLOSSIANS COlossae was a city in Phrygia not farre from Laodicea and Hierapolis in the Lydian or Proconsular Asia To these S. Paul had not personally preached the Gospel nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them and he had converted them to the Faith c. 1. 7. This Epaphras was at the writing of this Epistle from Rome about the year of Christ 59. a fellow-prisoner of S. Paul there Philem. 23. And by him as an eye-witnesse and principal actor in it S. Paul being advertised of the reception of Christianity among them and the agreeablenesse of their actions to their faith sends them this Epistle of consolation to strengthen and confirm them and the tenure and subject and oft-times the expressions of it is much what the same as that to the Ephesians had been and we may thence conclude it to have been written neer upon the same time with that CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the faints and faithfull brethren in Christ which are at Colosse Grace be unto you and peace from God our father and from the Lord Jesus Christ 3. We give thanks to God and the Father of the Lord Jesus Christ praying alwaies for you Paraphrase 3. We constantly render God thanks for you that by his grace ye have embraced the Gospel of his son Jesus Christ and in all our offices of devotion we remember you in our prayers 4. Since we heard of your faith in Christ Jesus and the love which ye have to all the saints Paraphrase 4. To which we are the more incited by hearing the news as of your faith so of your charity also and liberality extended to the Christians every where 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel Paraphrase 5. That being an effect of your Christian hope which being fastened on a rich treasure in heaven the reward of all your good works makes you very liberal of your earthly treasure and that is fully agreeable to the doctrine of the Gospel of Christ Mat 6. 20. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and * knew the grace of God in truth Paraphrase 6. Which Gospel as it hath been preached and brings forth this fruit among you and hath done so from the time of the first preaching of it see note on Heb. 13. d. so all the world over where it is preached and received into honest hearts it brings forth the same fruit and by doing so attracts multitudes to the profession 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithfull minister of Christ Paraphrase 7. This indeed was according to that doctrine preached to you by Epaphras whom we sent to publish the Gospel unto you and he hath faithfully discharged his duty toward you 8. Who also declared unto us your love in the spirit Paraphrase 8. And hath given me an account of your ready receiving the faith and the the effect of that your Christian charity 9. For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdome and spiritual understanding Paraphrase 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity and in ordering and regulating your lives according to the rules thereof 10. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel perfectly such as God will accept of upon all occasions bringing forth the fruit of Christian living and by that means daily increasing in divine knowledge which as it is it selfe the practice of all vertue so doth it by daily action grow into a habit every day more perfect and complete 11. Strenghned with all might according to his glorious power unto all patience and long sufferance with joyfulness Paraphrase 11. To which it is consequent that through the grace and divine power of God ye shall be enabled to continue to the end and bear whatever afflictions and persecutions ye meet with in your Christian course not onely patiently but cheerfully 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light Paraphrase 12. And even acknowledging it with thanksgiving as a special mercy and favour of Gods that hath enabled us to bear persecutions and afflictions and so to have our part in that inheritance which is allowed Christians under the Gospel that is to be persecuted here and rewarded eternally 13. Who hath delivered us from the power of darkness and hath translated us into the kingdome of his dear son Paraphrase 13. That God I say who hath rescued you from a state of ignorance and heathenisme and made you heires of everlasting glory to which he will bring you in the same method and manner as he hath brought his own dearest son who was first crucified then glorified 14. In whom we have redemption through his blood even the forgiveness of sinnes Paraphrase 14. Through whom we have pardon of sin purchased his death and so are redeemed out of the power of Satan and made capable of a resurrection unto life 15. Who is the image of the invisible God the note a first-born of every creature Paraphrase 15. In whom God who is invisible is to be seen and his will clearly declared by the Gospel so that he that seeth him seeth the Father Joh. 149. and who being first raised out of the grave and assumed to heaven as the first begotten from the dead v. 18. hath all power given unto him by right of inheritance as dominion is the birthright of the first-born 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be note b thrones or dominions or principalities or powers all things were created by him and for him Paraphrase 16. And this very agreeably he being that eternall Word by whom saith the Psalmist were the heavens made and all the creatures in the world both those which are to be seen being corporeal and those which being spiritual as Angels souls of men cannot be seen all these I say what degree soever they are of they were all by him created and therefore are in reason to serve him as the Lord of all 17. And he is before all things and by him all things consist Paraphrase 17. And he hath an eternal being
c. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to light heavy upon them to use severity toward them which some desired to seem to doe out of vanity and ambition and is here set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we became gentle the tender usage of a nurse v. 7. and the spirit of meekness 1 Cor. 4. 21. V. 8. Affectionately desirous Theophylact is so peremptory for another reading in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I cannot but set it down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bound or close or near to you from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to bind together adding that some have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that it is not so If his meaning be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so signifie I suppose his authority will not prevaile against the known use of the word and the express Glossarie of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to love to desire But if his meaning be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the right reading then unless we know what copies he had to authorize that confidence there will be no reason to consent to it and yet as little cause to make a controversie of it the sense being either way the same the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by Hesychius just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for so in him all that we find of that word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to desire as the other before had done V. 13. Effectually worketh That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred in a Passive not Active sense and that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfected or accomplished hath been largely shewn Note on Gal. 5. b. But to what the accomplishment of the word or Gospel here referres particularly must be concluded from v. 14. There the proof is set down of that which is here affirmed and that with the particle For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For you c. and therefore in all reason that must interpret this Now that which is there mention'd is the Thessalonians suffering persecution after the manner that other Christians had done before them which as it is an evidence of their constancy in the faith so is that of their proficiency to the highest degree of perfection which this life is capable of And besides it being foretold by Christ that they which will receive the saith and live according to his prescriptions shall suffer persecutions their sufferings are a completion of that word of his V. 14. Countrey-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of the same tribe or race or countrey with the Thessalonian Christians to whom he writes may not be resolved to be the heathen inhabitants of that city or country but the unconverted Jewes which were dispersed there For at the Apostles coming to that city Act. 17. the first thing we read of there is a synagogue of the Jewes v. 1. thither Paul went unto them that is to the Jewes and preached Christ unto them and some of them received the faith and of devout Greeks or Gentile Proselytes a great multitude c. v. 4. And immediatly the unbelieving Jews making use of the officers of the courts of the city raised a tumult against them v. 5. and the Apostle and Silas escaping they seised upon Iason and other brethren that is Christians that had received the faith and haled them to the magistrates of the city and accused them for doing contrary to Caesars orders v. 7. And so the persecution thus early begun at Thessalonica was evidently by the Jewes which received not the faith against the Jewes and Proselytes which received it and these Jewes of Thessalonica were so zealous in the matter that as soon as they heard of the receiving the faith at Beroea they went thither and solicited the multitude there against them v. 13. And so there is no question but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their countreymen that are here spoken of are the Jewish inhabitants of Macedonia and particularly of Thessalonica and accordingly that they may not think it strange that they should thus be used by those of their own nation he gives them the example of the unbelieving Jewes in Judaea that had persecuted the Christians there as before they had crucified Christ himself c. v. 15. And their special quarrel to the Apostles was that they preached to the Gentiles v. 16. for which and all other their obstinacy he foretels the wrath of God upon them and their utter destruction approaching v. 16. That in this persecution at Thessalonica some were dead and others so evill handled that there was need of this Epistle to comfort them for those that were fallen and confirm them by foretelling them the approach of Christs coming to relieve the constant sufferers and to destroy the persecutors and those that cowardly fell off to them will appear c. 4. 13. and 5. 1. c. V. 19. Crown A crown was an attire or dressing for the head and so is mentioned Ezech. 16. 12. together with jewels on the forehead and ear-rings in the eare and so Ezech. 23. 42. bracelets upon their hands and crowns upon their heads not that this was an Ensign of Majesty-peculiar to Kings but the name of an ornament worn by others both men as the Sabeans Ezech 23. 42. and women as in that description of the Jewish nation by a woman c. 16. So the Misna makes mention of Crowns that Bridegroomes and Brides were wont to wear The Bridegroomes was of Gold or gilt or painted or of Roles or Myrtle or Olives and so the Brides also Gemara Hierosol ad tit Sota c. 9. But these interdicted by the Jewes about the time of Vespasian saith the Misna tit Sota c. 9. Of these there is also frequent mention among the heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Bions Epitaph of Adonis in Libanius Declam 8. speaking of nuptial rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was I not crowned But as of all other ornaments so of this it must be observed that they were either of every days use unlesse day of fasting and mourning or for extraordinary or festival days in like manner as there was an every days anointing unlesse upon days of humiliation Mat. 6. and the oile of gladnesse or festival oile Psal 45. 7 and the latter of these is in those places of Ezechiel called a beautiful crown and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crown of boasting that is either of rejoycing or festivity as rejoycing and boasting is all one such we know was the nuptial crown wherewith his mother is said to have crowned Solomon in the day of the gladnesse of his heart Cant. 3. 11. or of boasting as that
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
privileges of the first born to which the Priesthood was annexed was so provoking a sin in God's sight that after when he would have gotten the blessing from Isaac and besought him to reverse his act to doe otherwise then he had done to give him the blessing that is the promise of Canaan for his seed when he had with error but withal by the ordering of divine providence given it to Jacob and thereupon cried with an exceeding bitter cry Gen. 27. 34. he was not able to prevail with him with all this importunity which signifies how impossible it is for them who have been thus profane as to forsake Christ or that which is most sacred the publick assemblies of his service resembled by Esau's selling his birth-right for the removing little pressure to get the reward of a Christian happinesse here and heaven hereafter resembled by the blessing though they would never so fain get it and expresse vehement sorrow that they cannot 18. For ye are not come unto the mount that might be touched and burned with fire nor unto blackness and darkness and tempest Paraphrase 18. This is enough to inforce the great admonition of this Epistle of holding fast the faith and not falling off for persecutions to Judaisme and heresie for you Christians have a more honourable calling then that of the Jewes that was only to the Law given from mount Sinai a mountain on earth onely that set out with terrible representations of fire and thick clouds and thunder and lightning 19. And the found of a trumpet and the voice of words which voice they that heard intreated that the word should not be spoken to them any more Paraphrase 19. A trumpes to summon all to appear before God and the voice of God heard in a dreadfull manner so dreadfull that the people desired they might hear no more of it 20. For they could not indure that which was commanded And if so much as a beast touch the mountain it shall be stoned or thrust through with a dart Paraphrase 20. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 21. And so terrible was the sight that Moses said I exceedingly fear and quake Paraphrase 21. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 22. But ye are come unto mount Sion and unto the city of the living God the heavenly Jerusalem and to an innumerable company of Angels Paraphrase 22. But ye are admitted to the Christian Church and by that to the liberty of approaching heaven of claiming right to it that substance of which the mount Sion and Jerusalem called the city of the living God was but an image or type where there are so many troops of Angels ten thousand in a troop with whom all Christians have communion in the Church 23. To the note g general assembly and Church of the note h first-born which are note i written in heaven and to God the judge of all and to the spirits of just men note k made perfect Paraphrase 23. To the dignity of being members of that congregation of Jewes and Gentiles where Angels and Men joyn together and make up the assembly of the Church made up of Apostles the first-fruits of the faith Rom. 8. 23. and all those eminent faithful persons whose names are honoured and recorded in the book of God nay to the presence of God himself and all the saints that are now in blisse 24. And to Jesus the mediator of the new covenant and to the blood of sprinkling that speaketh better things then note l that of Abel Paraphrase 24. Yea unto Jesus Christ who as a mediator between God and us hath established a second covenant and assured us that it is indeed the covenant of God and consequently that we may be consident that God will perform his part of it and now requires of us and gives us grace to perform ours and to his blood with which we must be sprinkled before we can be admitted into heaven as the Priest was to sprinkle himself before he went into the Holy of holies which is quite contrary to Abel's blood as 't is mentioned in Genesis that called for vengeance on Cain this called for mercy even upon his crucifiers if they would repent and reform and doth powerfully draw down mercy on the penitent believers or that hath much more efficacy in it to obtain Gods acceptance then had the blood of Abels sacrifice which was the first type of the blood of Christ of which we read and of which it is said that God had respect to it 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Paraphrase 25. And therefore be sure ye despise not Christ who is come to deliver God's will unto you For if they were destroyed that contemned Moses that delivered the Law from mount Sinai then much severer destruction is to be expected for them that despise the commandments of Christ that delivers them immediately from heaven 26. Whose voice then shook the earth but now he hath promised saying Yet once more I shake not the earth onely but also heaven Paraphrase 26. In giving the Law there was an earthquake when God spake and that was somewhat terrible but now is the time of fulfilling that prophecie Hag. 2. 7. where God prosesses to make great changes greater then ever were among them before even to the destroying the whole state of the Jewes see Mat. 24. note n. 27. And this word Yet once more signifieth the removing of those things which were shaken as of things that were made that those things which cannot be shaken may remain Paraphrase 27. For that is the notation of the phrase which is rendred Yet once which signifies some final ruine and that very remarkable as here the total subversion of the Jewes of all their law and policy as of things that were made on purpose to be destroyed designed by God
peace-offering or trespass-offering Lev. 7 where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trespass-offering the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of salvation v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of praise v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of salvifick praise v. 3. And this the Christian offers in the Eucharist wherein according to the Primitive practice every man brings his liberal oblation the bread and wine and fruits of the season in Justin Martyrs time and afterward that which was proportionable thereto never coming to God empty or without remembring the Corban saith S. Cyprian For this being offered to God by the Bishop or Priest with thanksgiving from whence it was called the Eacharist thereby to acknowledge God the author of all the good things we enjoy primitias â—arum quae sunt ejus creaturarum offerentes saith Irenaeus is properly our sacrifice of praise a reall sacrifice viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts or oblations which there we bring and that a sacrifice of praise or thanksgiving being farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a commemoration of Christs sacrifice saith Chrysostome and so literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the fruit or free-will oblation of praising lips or of lips giving thanks or confessing in the name of the Lord that Lord of our salvation whom we there commemorate And then to all this followes very naturally in the next verse to do good and to communicate forget not for with such sacrifices God is well pleased that is over and above this solemn Eucharistical oblation we must also be mindfull of daily continual works of charity upon all occasions and wants of our poor brethren this of charity and mercy being our acceptable Christian sacrifice required by God in exchange for those daily sacrifices of the Jewes that were consumed with fire went all into smoake were not laid out to so much solid profit the relief of our poor brethren Gods known proxyes upon earth as these our Christian sacrifices are THE note a GENERAL EPISTLE OF note b JAMES BY the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholick is here noted that this Epistle was not written to any particular Church of one denomination as S. Pauls Epistles were but to all the Jewish converts wheresoever they were That those were dispersed into several parts and thence called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersion see Note on Joh. 7. d. The places where they especially lived are mentioned 1 Pet. 1. 1. and Pontus being there first mention'd S. Cyprian mentions that Epistle of his as that which was called Epistola Petri ad Ponticos The Epistle of Peter to those of Pontus Cyprian l. 3. de Testimon 39. But that not to exclude the other parts of their dispersion after mention'd Such Epistles as these are those which are antiently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being delivered to the Church of some one city were appointed by them to be transcribed and sent about to all the other Churches within such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compasse or circuit Who the writer of this Epistle was is thus far agreed on amongst most that it was the Bishop of Jerusalem though the Syriack conceive it to be the son of Zebedee But he was cut off by Herod Act. 12. 1. before this dispersion of the Jewish Christians was so considerable as it was at the writing of this Epistle The main question is what James it was that was Bishop there whether James the son of Alphaeus one of the Twelve or some other That is was the son of Alphaeus is thought to be favoured by the title of the Epistle which in most Copies hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of James the Apostle But this sure is a mistake for the Bishop of Jerusalem was James the Just known by the title of the brother of the Lord that is the son of Cleophas Christ uncle and so his cousin-germane which is ordinarily expressed by brother in the sacred Dialect So Clemens Hypotyp 1. 6. in Euseb l. 2. c. â— Peter and James and John the sons of Zebedee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not contend for the dignity but chose James the Just Bishop of Jerusalem And this it seems as next of kin to Christ For of Simeon the second Bishop saith Hegesippus in Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the martyrdome of James the Just Simeon again was constituted Bishop of Jerusalem whom all preferred to that dignity as being after James the next or second cousin of Christ Now that this James the Lords brother was not one of the Twelve is clear by Eusebius l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This James was one of the reputed disciples yea and brethren of Christ Where disciples are clearly opposed by Eusebius to the Twelve So in the Author of the Recognitions this James is affirmed to be none of the Twelve So in the Menologie of the Greek Church they celebrate three Jameses James the son of Alphaeus Octob. 9. James the brother of the Lord Octob. 23. and James the son of Zebedee Apr. 30. So saith Eusebius again l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was called James the Just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there were many of that name See more of this Note on 1 Cor. 15. a. As for the title of Apostle which here is bestowed upon him that is no objection against what hath hitherto been said For S. Hierome in his Comment on Isaiah calls him the thirteenth Apostle and upon the mention of him Eusebius adds l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the twelve there were many other Apostles in that age after the similitude or by way of imitation of the twelve And Theodoret pronounces indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are now called Bishops they then called Apostles So Thaddaeus not Lebbaeus or Judas one of the Twelve but saith Eusebius one of the Seventy who ten years after Christ was sent by Thomas to the King of Edessa is out of the Syriack records of that city called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Thaddaeus So Luke or possibly Silas S. Pauls fellow-traveller is named among the Apostles of the Curch 2 Cor. 8. 23. and so by Epiphanius and Theophanes Luke is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle So Mark S. Peters follower that first planted the Church in Alexandria and Pentapolis is by the Anonymous writer of his life in Photius by Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Epiphanius Haer. 51. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle So Timothy converted by S. Paul and after that made Bishop of Ephesus is by the Anonymus in Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Timothy and in Theodoret on 1 Tim. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timothy the Apostle of the Asiaticks And so Theophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the moneth July were the dedication of the memorials of Andrew Luke and Timothy
unlimited jurisdiction like other Apostles and consequently had as much to doe at Jerusalem to which as at Antioch from which they were sent Secondly that Jerusalem being the place from whence the Gospel first went out and began to be preached and the faith being from thence sent out to all other Churches it was very reasonable that all other Churches at that time especially whilst the Apostles resided there should look upon that as the chief mother-mother-city of all Christians And in that respect although Antioch was the Metropolis of Syria and that which had the third place of all the world that was under the Roman power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus De bell Jud. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it may truly be said of Jerusalem at that time that it was the Metropolis of that Metropolis and accordingly 't is the affirmation of Agrippa in Philo concerning Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is the Metropolis not only of one Province or Region Judaea but also of most others because of the Colonies which it sent out to AEgypt Phoenicia Syria and Coelosyria and to some farther removed Pamphyla Cilicia c. Which being supposed this question being sent from Antioch the Metropolis of Syria there is no reason but they that brought it being themselves not Messengers but solemnly Apostles equal to any others though they came later in and being as able to speak from their own knowledge to the point in hand as any and so speaking at large Act. 15. 12. and indeed sent this journey by immediate commission from heaven Gal. 2. 2. should be reckoned together with those other two Apostles that before were there and considered in the same capacity with them And then supposing as I now doe that this representation here is copied out from that Council of Jerusalem which alone is mention'd in the story of the Scripture there will be small doubt but these are two of the living creatures here mentioned V. 7. First beast was like Of these four likenesses here 't is first observable from the Rabbins Aben Ezra c. on Num. 2. that they were those that made the four Standards of Israel viz. the likenesse of a Lion in the Camp of Judah of a Man in the Camp of Reuben of an Oxe in the Camp of Ephraim of an Eagle in the Camp of Dan and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy living creatures Psal 68. 10. are said to be those ensignes or standards in their Camps but by us rendred thy congregations see A. Masius on Joshua c. 6. 9. Secondly it is evident that these four resemblances are the same that are set down Ezech. 1. 10. All the difference is that here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calf which is not there but as in Numbers before an oxe in stead of it But that will be easily salved For in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bull oxe calf signifie the same thing See St. Augustine Quaest l. 2. qu. 25. Vitulos appellant AEgyptii grandes boves ut nos Poeni Pullos gallinas cujuslibet aetatis The Aegyptians call great oxen Calves c. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for an horse or mare which literally notes a foale and puella a little wench for a woman great with childe Fast 2. and Horat. Od. l. 3. od 22. and many the like In that place of Ezechiel 't is certain that the Cherubims or Angels that attend on God are signified and so here supposing him that sits on the throne to be God these in the midst and round about the throne must needs be the Angels also But because God is here represented in this Vision by the Bishop of Jerusalem sitting in Council with the four and twenty Elders or Bishops of Judaea on so many Chaires or seats on each side of him this resemblance in proportion must be held for these four living creatures also to signifie as was said those four Apostles in this honourable relation as the standard-bearers of the Christian Israel they that thus travailed to plant and defend and contend for the Christian faith over all Judaea and in other cities where the Jews were and as long as they would endure to hear it not departing to the Gentiles but being so rejected by them and persecuted they are now fit to be next to God about this throne for the judging of the Jewes And that which some learned Jewes have observed to be the meaning of those hieroglyphicks those four likenesses on the standards all together will here be applicable There is little sense in that of Aben Ezra that the Man was in Reuben's standard because he found Mandrakes c. or in that of the Talmudists that there are four proud creatures in the world the Lion among wilde beasts c. All which are vaine and ridiculous And the account which Photius gives of this matter Epist 157. is little better The most sensible explication of the hieroglyphick given by them is that by the slowness of the Oxe the anger of the Lion the swiftness of the Eagle and the humanity mercy kindness of the Man is meant the representation of God as he was at first towards the Fathers in the wilderness and to their posterity ever after and even now when he comes to execute vengeance on them most remarkably slow to anger and swift to mercy the same in effect which is attributed to God by Joel when he is considered in this very businesse of punishing this people in the great and terrible day of the Lord Joel 2. 13. the subject of this ensuing Vision As for the truth of that which is thus supposed to be represented by it viz. the great patience and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God express'd in the inflicting of these his judgements on the obdurate Jewes and the wonderfull mercy in delivering the penitent believers I shall onely transcribe one passage from Eusebius being his observation after the setting down of the story to this very purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is but justice to adde the mention of that which will set before mens eyes the great mercy of the all-gracious providence of God which forty years after their crucifying of Christ deferred the destroying of them in which time saith he many Christians Apostles and others James the Bishop of Jerusalem c. being then alive and among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were as a strong hedge or wall to the place and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he God's visitation did yet endure with much patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word compounded of the two things signified by the Oxe and Lion the slowness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Oxe and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so be at length repenting of what they had done they might so obtain
the Romans thence kill eight thousand of them four thousand Jewes that had gotten thither for shelter plunder the place and the whole lower city and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retired to the upper city Sion the best fortified place and there planted themselves For the taking of this Titus was fain to use engines of battery and to that end to cast up works And having done so assoon as ever a piece of the wall was beaten down of a sudden a strange fright and consternation took them some crying out that the whole wall on the West was demolished others that the Romans were entred others that they saw them in the Towers and such a change followed in the mindes of all their leaders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parallel to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and mighty men and commanders here that they that were just now in the greatest pride and rage and contempt of their enemies and by the deceits of false prophets suborned by them endeavoured to make all confident that they should have successe now trembled and quaked and sought which way to fly upon which Josephus observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God upon impious men For saith he the Tyrants of their own accords coming down out of their towers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quitted their garrisons which otherwise no force could have been able to take And a multitude of them endeavouring to get away but being not able to doe so run into caves under ground and into the foulest vaults and so the Romans took the towers and burnt the houses kill'd a multitude in the streets without any the least opposition And so the city was taken this being the last act of that bloody tragedy as here this hiding in the caves appears to be attended immediately with these words for the great day of his wrath is come and who shall be able to stand answerable to the Romans setting up their ensigns on those towers at this point of time and celebrating their victory with shouts and singing as Josephus saith adding that when Titus came and saw these towers thus madly forsaken by the Jewes he wondred exceedingly and left them standing for a monument of his strange successe when he demolished all other walls of the city After this the Romans making a narrow search in all the noisome vaults and caverns they kill'd whom they found there And John one of the Generals of the seditious being almost famish'd in a vault begg'd quarter and was taken out and kept in prison and so Simon son of Gioras the other of their Generals having gotten into an inner vault after some dayes his victuals failing came out of the vault in his white stole and purple garment and yielded himself to a Roman souldier that was left there And him Titus reserved to be carried in triumph to Rome with him And for the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious and robbers so call'd from their short sword that is the remainders of the two factions the Zelots being before murthered by the former of them in the Temple they were appeached by one another and brought out and either kill'd by the Romans or kept to adorn the triumph or sent as slaves into Aegypt or in the several provinces set to fight with wilde beasts on the Theatres So exactly true is it which is here said that as the Kings and great ones so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every servant and every free-man did thus hide themseves in the caves as the final completion of this destruction And if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stones of the mountains have any farther peculiarity of signification it may fitly be interpreted of the walls of the Temple where Josephus saith the Priests hid themselves at the time of the fiting of the Temple by the Roman souldiers from whence five days after they came out being forced by hunger and were brought to Titus and put to death To which purpose it is commonly known that as the Temple is called the mountain or hill of the Lord so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stones may fitly signifie walls that are made of stone and so may probably signifie Mat. 27. 51. the walls of the Temple rather then the Tomb-stones And if so then their hiding themselves in the walls of the Temple as Josephus relates will be literally expres'd by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stones of the mountains or if not yet prophetically and mystically it may thus be signified as that which follows their crying to the mountains to fall upon them is a prophetical expression to signifie the sadnesse and direfulnesse of their present condition V. 16. Wrath of the Lamb The anger of the Lamb and the great day of his anger here v. 16 and 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine anger ch 11. 18. are set to expresse this vengeance on the Jewes whereof the crucifixion of Christ was so great and particular a provoker Hence is it that in the Gospel 't is called the kingdome of God and the coming of Christ and in Josephus and Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine visitation Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction from divine vengeance c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment from God ibid. and all this from S. Luke ch 21. 22. who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days of vengeance from God poured out upon them remarkably for what they had done unto Christ And one phrase yet more eminent there is to the same purpose Rev. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the warre of the great day of God that ruleth all that is the bloody destruction which this just judgment of God brought upon them for their crucifying of Christ and persecuting and killing of Christians CHAP. VII 1. AND after these things I saw four Angels standing on the four corners of note a the earth holding the four winds of the earth that the wind should not blow on the earth nor on note b the sea nor on any tree Paraphrase 1. After the general view and description of God's vengeances on the Jews succeed now the particular executions of them and therein the first thing that was represented to me was Christ's peculiar care for the preserving of the true penitent believers of them out of the common destruction who are therefore first to be mark'd as the houses of the Israelites in Aegypt that the plague may passe over them and so secured before the vengeance break out upon them in common This is here thus expres'd in vision I saw saith he four Angels that had power to bring punishments famine c. foretold c. 6. upon Judaea but making stay before they would do it not permitting any of these mischiefs as yet to break out upon them 2. And
Nephthali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sea-side v. 15. This sea was the sea of Tiberias Joh. 6. 1 23. c. 21. 1. the city Tiberias being by Herod built in the prime part of Galilee saith Josephus Ant. l. 18. c. 3. And so under this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sea Galilee may be described of which there was a Tetrarch under the Romans and that different from the Procurator or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governour of Judaea Luk. 3. 1. as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land and the sea are set differing one from the other see Note on Luk. 21. e. And then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every tree which is added that also may signifie that countrey wherein the trees did principally grow and that may be the tetrarchy of Abyla or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Abylene region Luk. 3. 1. for that saith Josephus and the region about that which made up Lysanias's tetrarchy was situate in Libanus which is so famous in Scripture for trees See Josephus Ant. l. 18. c. 4. But the truth is all these together land and sea and trees may perhaps fignifie no more but the whole people of the Jewes without any nicer consideration of different countreys in it Ibid. Sealed the in their foreheads This sealing in the forehead is the same that is mentioned in the prophet Ezechiel c. 9. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is thought either for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance and so Theodotion renders the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter Tau noting the promise of deliverance that is ascertain'd to such penitents or obedient servants of God when all others are destroyed for that this is the use and meaning of sealing see Note on Ephes 4. g. And that this was most remarkable among the Jewes at this time appears not only by the frequent mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that escape and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance or salvation often shewed to belong to this matter and again by the plain prediction of Christ one shall be taken and another left and many the like but by that passage in story mentioned on Mat. 24. 26. how Gallus having sat down and besieged Jerusalem neglected many opportunities of taking it and in the very next month raised the siege recalled the army again by which means the Christians that were in the city remembring Christ's words When you see Jerusalem encompass'd with armies then let them that are in Judaea flee to the mountains and perhaps admonished by the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us go hence thus understood immediately removed out of the city and indeed out of Judaea and went to Pella see Euseb Hist Eccl. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were dispersed some in Europe others in Asia see Note on Ioh. 7. d. and at Titus's besieging the city there was not one Christian left in it See Josephus de Bell. Jud. l. 2. c. 22. c. and Note on Mat. 24. g. V. 4. Hundred fourty and four thousand This number of an hundred fourty and four thousand or the proportioning it so equaliy between twelve Tribes must not necessarily be taken in a literal sense that there were just so many Christians in Judaea that went out and were delivered at the time of the approach of those judgments or those so equally divided by Tribes but as in Prophecies 't is ordinary a certain number for an uncertain and an obscure representation made And perhaps all that is to be understood by or concluded from this number is no more but the demonstration of the truth of what Christ had said in answer to the question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the number of the Jewes which should escape were in proportion to the others a small or great number For there is advise to them of entring in at the streight gate and so also the Prophet's frequent mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant that should escape doth demonstrate that of the Jewes there should not be found many in proportion which should be delivered from this wrath to come by escaping out of that wicked generation For though Christ after his own ascent left his Apostles to preach over all the cities of Judaea to rescue them yet if it were possible before this vengeance should break out upon them yet it seems by his own prediction Luk. 18. 8. that after all this there should be found but little faith that is few believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the land of Judaea at the time of the Son of man's coming in judgment upon this people few of that nation would sincerely repent and come in and adhere to him There were indeed many of that nation which received the faith three thousand converted at one sermon of S. Peter's Act. 2. 41. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is there said ver 47. every day there was a proportionable addition of them and so the Bishop of Jerusalem tells Paul Act. 21. 20. that there were many myriads of believing Jewes there And Eusebius mentioning Justus the third Bishop of Jerusalem faith that he was one of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the so many myriads of Jewes that believed in Christ at that time l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the number which is here said to be sealed comes to above fourteen myriads which is no small number But yet of all these it must be observed First that many of the believers being also zealous for the law Act. 21. 20. fell out with the Apostles and Christianity it self when it came in competition with the Mosaical observances and fell off to the Jewish and Gnostick part when the persecutions fell upon the orthodox Christians and accordingly were after destroyed with the unbelievers at this coming of Christ Secondly these many were yet few comparatively or in proportion to the farre greater number which held out obdurate or else as temporary professors fell off again in time of persecution for the faith And this will appear to be very fitly express'd here by this number of an hundred fourty four thousand For for the multitude of that people we may make some guesse at it 1. by the account which Cestius brought Nero. He when he had that Prefecture being willing to give Nero an advertisement of the strength of that nation because Nero so contemn'd it labour'd to make use of the High-priest's Arithmetick to that purpose and he did it thus At the feast of the Passeover they numbred the sacrifices that were brought to Jerusalem at that time and found them to be 25 5600. Now of those Paschal sacrifices it must be remembred that each of them was eaten by a society consisting perhaps of twenty but at
great city wherein were made rich all that had ships in the sea by reason of her costlinesse for in one hour is she made desolate Paraphrase 19. And shall admire the suddennesse and unexpectednesse of it see note on c. 17. f. 20. Rejoice over her thou heaven and ye holy Apostles and prophets for God hath avenged you on her Paraphrase 20. But as this is matter of bewailing to all these so is it of rejoicing to the Angels and Saints in heaven to the Apostles and rulers of the Church the persecuting and slaying of whom is it which is thus punished upon her 21. And a mighty Angel took up a stone like a great mil-stone and cast it into the sea saying Thus with violence shall that great city Babylon be thrown down and shall be founded no more at all Paraphrase 21. And methought an Angel of God took a stone as big as a mil-stone denoting this city and threw it into the sea and express'd his meaning in so doing to be that he might represent the desolation of that city and its great change both from its being the harbourer and promoter of heathen worship and the seat of the Empire v. 14. see note b. 22. And the voice of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee and no craftsman of whatsoever craft he be shall be found any more in thee and the sound of a mil-stone shall be heard no more at all in thee Paraphrase 22. And consequently that all the jollity and gallantry populousnesse of that place was now at an end see note b. 23. And the light of a candle shall shine no more at all in thee and the voice of the bridegroom and of the bride shall be heard no more at all in thee for note d thy merchants were the great men of the earth for by thy sorceries were all nations deceived Paraphrase 23. And the times of thy jollity expreâ—sed by the nuptial lamps and solemnitâ—â—s are now at an end see note b. And three eminent causes there are of this first Luxury which enriched so many merchants and made them so great secondly Seducing other people to their Idolatries and abominable courses by all arts of insinuation 24. And in her was found the blood of prophets and of saints and of all that were slain upon the earth Paraphrase 24. And thirdly the Persecuting and slaying of the Apostles and other Christians and all the cruelties and unjust warres that this city hath been guilty of Annotations on Chap. XVIII V. 2. Babylon That the title of Babylon here is bestowed on Rome in the Vision of her destruction is resolved by S. Augustine De Civ Dei l. 18. c. 2. Ipsa Babylonia quasi prima Roma Roma quasi secunda Babylonia est Babylon was as a first Rome and Rome is as a second Babylon and c. 22. Condita est Roma velut altera Babylon prioris filia Babylonis Rome is built as another Babylon and daughter of the former Babylon And the ground of it may probably be this because Babylon was the seat of the Assyrian Monarchie as Rome of the Roman and the Assyrian Monarchie being the first as the Roman the last illud primum hoc ultimum imperium saith Orosius li. 7. c. 2. Rome that thus succeedeth Babylon may well be called by that name And so by Tertullian adver Mar. l. 3. c. 13. Babylonia apud Joannem Romaenae urb is figura est perinde magnae regno superbae sanctorum Dei debellatricis Babylon in S. John is the figure of Rome as being like that a great city proud of its dominion and a destroyer of the saints of God and the same words are again repeated l. 3. adv Jud. So 1 Pet. 5. 13. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fellow-chosen or fellow-Church in Babylon the assembly of Christians in that heathen city is by the Scholiast affirmed to denote the Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the splendor of it saith he And so generally the antients understood it and Orosius hath set down the parallel betwixt them in many particulars l. 7. 2. And this being premised will be a key to the whole Chapter for Babylon is the note of an heathen unclean abominable city and so belongs onely to so much of Rome as was then capable of that title saith S. Jerome ad Algas qu. 11. and Cecidit Babylon magna est quidem ibi Sancta ecclesia tropaea Apostolorum martyrum est Christi vera confessio est ab Apostolis praedicata fides Gentilitate calcatâ in sublime so quotidie erigens vocabulum Christianum The prophane heathen Babylon is fallen Babylon the great in the place thereof is the holy Church the monuments of the Apostles and Martyrs the true faith of Christ or profession of Christian Religion that which was preached by the Apostles and heathenisme being trodden down the Christian name is daily advanced on high Ep. 17. ad Marcellam and not to the Christian part of it called by the other title by S. Peter the Church in Babylon and Babylon it self never set to signifie the Church not to the Emperor Honorius who was then a Christian and at Ravenna safe at that time from the invaders nor again to Innocentius the Bishop who was by the ordering of God's providence betwixt the first and second siege rescued like Lot out of Sodome of the Christians out of Jerusalem out of the city to Ravenna also nor generally to the Christians who were some of them saith Palladius gone out a little before being perswaded by Melania to a Monastick life and carried to Sicily first and thence to Jerusalem where saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they rejoiced that they were not together involved in the miserable evils of that vastation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorifying God for the excellent change of affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for their own wonderfull deliverance and the rest which were left in the city at last saved by flying to the Basilicae many carried thither by the very souldiers that they might be safe see Note on c. 17. c. who consequently survived to restore and re-edifie the city a more Christian city then it had been before But to the heathen part of the city and that polluted profaner sort of Christians who as was said Note on c. 17. c. called this judgment these enemies as their patrons on the city and by the admirable disposition of Gods overruling hand of Providence were themselves the only men that suffered under it So that the summe of this fall of Babylon is the destruction of the wicked and heathen and preserving of the pure and Christian Rome and so in effect the bringing that city and Empire to Christianity To this purpose see S. Hierome advers Jovinian l. 2. Ad te loquar qui scriptam in fronte blasphemiam Christi confessione delesti Urbs
on the Dragon that old Serpent which is the Devil and Satan and bound him a thousand years Paraphrase 2. And he apprehended the Devil that is set down under the title of Satan and the Dragon in former visions c. 12. 9. and bound him for the space of a thousand years noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines coming to the Empire 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand yeares should be fulfilled and after that he must be loosed a little season Paraphrase 3. And he secured him there by all ways of security binding locking sealing him up that he might not deceive and corrupt the world to idolatry as till then he had done but permit the Christian profession to flourish till these thousand years were at end and after that he should get loose again for some time and make some havock in the Christian world 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they note a lived and reigned with Christ a thousand years Paraphrase 4. And I saw chairs and some sitting upon them that is Christian assemblies and judicatures and such a general profession of Christianity in opposition to the idolatries of the heathens those in the Capitol at Rome and the like unto them in other places of the Roman Empire see note on c. 13. b. as if all that had died for Christ and held out constantly against all the heathen persecutions had now been admitted to live and reign with Christ that is to live quiet flourishing Christian lives here for that space of a thousand years v. 5. 5. But note b the rest of the dead lived not again until the thousand years were finished This is the note c first resurrection Paraphrase 5. As for the old Idolaters or Gnosticks there was nothing like them now to be seen not should be till the end of this space of a thousand years This is it that is proverbially described by the first resurrection that is a flourishing condition of the Church under the Messias 6. Blessed and holy is he that hath part in the first resurrection on such note d the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years Paraphrase 6. And blessed and holy that is safe separate from all danger are all they that are really in the number of those that partake effectually of these benefits who as they are rescued from those destructions which the Roman tyranny threatned them with which is the interpretation of the second death so they shall now have the blessing of free undisturbed assemblies for all this space see c. 1. note d. 7. And when the note e thousand years are expired Satan shall be loosed out of his prison Paraphrase 7. But after this space the sins of Christians provoking God to it this restraint being taken off from Satan he shall fall a disturbing the Christian profession again This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession at which time the Mahomedan religion was brought into Greece a special part of the Roman Empire 8. And shall go out to deceive the nations which are in the four quarters of the earth note f Gog and Magog to gather them together to battel the number of whom is as the sand of the sea Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions particularly God and Magog the inhabitants of those Countries where the Mahomedan religion began to flourish to engage them in vast numbers in a war to invade and waste the Christian Church in Greece c. 9. And they went upon the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them Paraphrase 9. And accordingly methought they did they went in great numbers and besieged and took Constantinople that city so precious in God's eyes for the continuance of the pure Christian profession in it and known among the Grecians by the name of new Sion and in the chief Church there called the Church of Sophia they set up the worship of Mahomet just two hundred years ago And those that did so are in their posterity to be destroyed and though it be not yet done 't is to be expected in God's good time when Christians that are thus punished for their sins shall reform and amend their lives 10. And the Devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever Paraphrase 10. And the devil methought that wrought in them that stirred them up was remanded and returned again into his prison and this Empire of his was again destroyed as the idol-worship of the heathens and the Magicians Sorcerers Augurs and heathen Priests before had been 11. And I saw a great white throne and him that sate on it from whose face the earth and the heaven fled away and there was found no place for them Paraphrase 11. And after this in another part of this vision I saw methought a throne set up in great splendor and glory and Christ in Majesty sitting thereon very terrible and a new condition of all things in the world was now to be expected And so that which was the design of all these visions sent in an Epistle to the seven Churches to teach them constancy in pressures is still here clearly made good that though Christianity be persecuted and for the sins of the vicious professors thereof permitted oft to be brought very low yet God will send relief to them that are faithful rescue the constant walker and destroy the destroyer and finally cast out Satan out of his possessions and then as here come to judge the world in that last eternal doom 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Paraphrase 12. And all that ever died were called out of their graves before him as for the judging every one the rolls or records of all their actions were produced withall another book brought forth called the book of Life see note on Rev. 3. b. wherein every
Paraphrase 1. the night after the Sabbath toward the next morning Mary Magdalen and the other Mary having with them spices to embalm his body Lu. 24. 1. came 2. And behold there was a great earth-quake for the Angel of the Lord descended from heaven and came and rolled back the stone from the dore and sat upon it Paraphrase 2. And when they came they found there had been a great concussion probably of the aire a kind of thunder with which the Angels are wont to appear but withall about the earth at the removall of the grave-stone 3. His countenance was like lightning and his rayment white as snow 4. And for feare of him the keepers did shake and became as dead men Paraphrase 4. they that guarded the Sepulchre 5. And the Angel answered and said unto the women Fear not yee for I know that yee seek Jesus which was crucified 6. He is not here for he is risen as he said Come see the place where the Lord lay Paraphrase 6. He is not here in the grave but according to his own predictions risen from the dead and all that yee can here discern is the place where he lay and the napkins and searcloaths folded up and laid by Joh. 20. 5. 7. And go quickly and tell his disciples that he is risen from the dead And behold he goeth before you into Galilee there shall yee see him Lo I have told you Paraphrase 7. Go quickly and according to what I have told you doe yee tell the disciples viz. that he hath perform'd his promise in rising from the dead and now will perform that other of going into Galilee ch 26. 32. the appointed place of meeting thither if yee go yee shall be sure to meet him God hath sent his Angel from heaven to tell you this 8. And they departed quickly from the sepulchre with fear and great joy and did run to bring his disciples word Paraphrase 8. And being affrighted with the appearance of the Angels but extremely joyed with the news of Christ's resurrection they made all hast to carry his Disciples word of this 9. And as they went to tell his disciples behold Jesus met them saying All haile and they came and held him by the feet and worshipt him Paraphrase 9. fell down and caught him by the feet 10. Then said Jesus unto them Be not afraid Goe tell my brethren that they goe into Galilee and there shall they see me Paraphrase 10. Disciples and kinsmen 11. Now when they were going behold some of the watch came into the city and shewed unto the chief priests all the things that were done 12. And when they were assembled with the Elders and had taken counsell they gave large money unto the souldiers 13. Saying Say yee His disciples came by night and stole him away while we slept Paraphrase 12 13. And those chief Priests calling the rest of the Sanhedrim together by decree of councell appointed that a good summe of money should be given to the souldiers sufficient to bribe them all to say that 14. And if this come to the Governours eare we will perswade him and secure you Paraphrase 14. the Procurator Pilate's hearing see ch 27. 14. we will perswade him that it was so and keep you from punishment for guarding the tomb no better 15. So they took the money and did as they were taught And this saying is commonly reported among the Jewes untill this day 16. Then the eleven disciples went away into Galilee into a mountain where Jesus had appointed them Paraphrase 16. which Jesus before his passion had assigned as a speciall rendezvous ch 26. 32. By this means there were many there besides the eleven perhaps the 500 brethren mention'd 1 Cor. 15. 7. 17. And when they saw him they worshiped him but some doubted Paraphrase 17. And when the eleven were come to him they with an humble obeysance acknowledged him but some of them entertained doubts whether t were Christ or no Mar. 16. 13. 18. And Jesus came and spake unto them saying All power is given unto me in heaven and in earth Paraphrase 18. All authority in disposing all things in or concerning the Church is given unto me by my Father 19. Go yee therefore and teach note b all nations baptizing them in the name of the Father and of the Son and of the holy Ghost Paraphrase 19. Teach all the Nations the Christian doctrine and perswade them to embrace it and to live according to it baptizing c. see Pract. Cat. l. 6. § 2. 20. Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the note c end of the world Paraphrase 20. And whomsoever yee shall baptize take care that they be taught to obey with all diligence all those commands which I have delivered to you And though I shall now shortly part with you yet I will by sending the Spirit upon you to lead you into all truth and by my perpetuall presence and assistance afforded to you and by that authority that I received from my Father and now commit unto you Joh. 20. 21 22. continue with you and your successors unto the end of the world Annotations on Chap. XXVIII V. 1. End If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a distinct part of time and that strictly the evening then it must note that evening as the first part of the first day of the week at which time these women began their journey bought their spices went out of the city stayd all night in the suburbs and very early 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 24. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while it was yet dark Joh. 20. 1. came to the sepulchre and so that will reconcile and connect the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be also taken in a wider sense see Note on ch 14. d. V. 19. All nations What is meant sometimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations hath been said see Note on ch 24. c. to wit the tribes and families of the Jewes the regions and cities of Palaestine and though it doe not so here exclusively to the other nations of the world yet neither doth it signifie the nations of the heathen world in opposition or exclusively to the Jewes as elsewhere it frequently doth but primarily and in the first place the severall parts of Judaea and the Jewes wheresoever they are in their dispersions a broad and then secondarily the Gentiles mingled with the Jewes and finally the whole gentile world when upon the Jewes rejecting the Gospel the Apostles depart from them and goe to the Gentiles That this is the meaning of the place I shall use â—wo arguments to make most probable First because in other places when the Commission of preaching and gathering disciples is given to the Apostles 't is with a command to goe first
to the Jewes and not at all to the Gentiles So in their first Commission out of which the very Samaritans were excluded Mat. 10. 5. Goe not into the way of the Gentiles and into any city of the Samaritans enter ye not but goe rather to the lost sheep of the house of Israel And in their second Commission Act. 1. 8. although the Samaritans are taken in and the utmost parts of the earth yet ch 3. and ch 13. 46. 't is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first to the Jewes that they must preach And accordingly we find that the Apostles till the Jewes reject them and are ready to stone them doe not leave them off to goe to the Gentiles But then Act. 13. 46. they foretell them what they are to doe Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken to you which referres I suppose to the precept of Christ that made it necessary but seeing ye have put it from you c. loe we turn to the Gentiles And when v. 47. they urge the Lords commandment for so doing it is not this parting precept of Christ but one out of the prophet Isaiar c. 49. 6. I have set thee to be a light to the Gentiles c. And the same I conceive before intimated v. 40 41. Beware lest that come upon you Jewes which is spoken of in the prophet Behold yee despisers and wonder and perish for I work a work which you shall in no wise beleive c. that is upon the Jewes despising and holding out obstinately against the preaching of the Gospel v. 45. 't was prophecied that they should be destroyed and about the same time the Gospel should be removed and preach'd to the heathen world An incredible thing which should amaze the Jewes and be matter of great wonderment to them and so it is said of them upon the like occasion of the Christian Jewes that they were astonyed c. 10. 45. What was thus foretold at Antioch by S. Paul is again repeated c. 18. 6 to the Jewes at Corinth where upon their resisting and blaspheming he shakes his garment an embleme of their approaching ruine like the shaking off the dust from their feet and tells them From henceforth I will goe to the Gentiles and presently enters into the house of Justus a prosclyte v. 7. This is after most fully done to the Jewes at Rome at the conclusion of the Acts c. 28. 28. Be it known therefore unto you that the salvation of God is sent to the Gentiles but that again upon the obduration of the Jewes v. 26 27. All this makes it appear that after Christs death the Gospel was by the Apostles to be first preach'd to the Jewes to convince them of their sinne of crucifying Christ enlarged also to the Samaritans by Christs command Act. 1. 8. who were in their worshipping at mount Gerizzim schismaticks and so separated from the Jewes but otherwise were Jewes in religion and that was a doing till about the time that that fatall destruction fell upon that nation ch 10. 23. But this not exclusively but inclusively also to the preaching to all the nations and people of the world as the phrase is taken in the greatest latitude when the Jewes should first have express'd their obstinacy sufficiently For so the words as they are repeated in S. Mark must necessarily signifie Goe into all the world and preach the Gospel to every creature to those of the synagogue first and then to others also Thus S. Luke hath set it down most distinctly ch 24. 47. that repentance and remission of sinnes should be preached to all nations beginning at Jerusalem where Judaea in which Jerusalem is is one of the all nations and they are to begin at Jerusalem and from thence first preach through all other parts of Judaea and even in the heathen cities first of the native and proselyte Jewes in their synagâ—gues and proseuchae before they went to the Gentiles and so generally they continue to doe till the time of the destruction of that people The second argument for this rendring of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as that it may primarily point to the Jewes is that of S. Paul Gal. 2. viz. that S. Peter was intrusted with the Gospel of the 〈◊〉 that is to preach the Gospel particularly to the Jewes and so again it there appeareth of James and John that they betook themselves to the circumcision that is to the Jewes v. 9. And 't is observable how farre S. Peter was from understanding this precâ—pt in this place to oblige him at that time not long after Christs ascension to preach to the Gentiles for in the bâ—sinesse of Cornelius Act. 10. 't is clear that he did not yet think it lawfull for him to preach to that one Gentile and for the commission of Christ he repeats it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 42. he commanded us to preach to the people that is to the people of the Jewes as the Rulers of the people and Rulers of Israel are all one and as that nation is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 10. 41. signifies all the Jewes and 't is manifest that before he would venture to preach Christ to that one heathen God saw it necessary to send him a Vision and by that instructed him that the Gentiles were not to be look'd on by him any longer as profane or not to be conversed with but might be preach'd to as well as the Jewes And this God confirm'd by sending down the holy Ghost on these first fruits of the Gentiles Cornelius and hâ—s company as he had done on the Apostles the first fruits of the Jewes to testifie this his pleasure from heaven immediately And accordingly v. 45. the beleiving Jewes were astonished when they heard of this and ch 11. 1. 't is said that the Apostles c. in Judea heard of this and v. 2. they call Peter in question about it and he is fain to give them an account of his Vision and the descent of the holy Ghost upon them as a testimony that so 't was to be v. 16. and by that they are convinced v. 18. and not till then V. 20. End of the world It hath formerly been said Note on Mat. 24. c. that there was a double age famously spoken of among the Jewes the then present age and the future age or the state of things under the Messias from that time to the end of the world According to this the destruction of that state or end of the first age is taken notice of as a famous period and is set down in that very style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consummation or conclusion of the age Mat. 24. 3. and Mat. 13. 40. where 't is more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this age and so again Heb. 9. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conclusion
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