pleased So when of Noah 't is said that he found grace in the eyes of the Lord Gen. 6. 8. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such as these whose uprightnesse of heart and sincerity though mix'd with much frailty and some sin for which there is no way of pardon but in Christ hath approved them to God and to these and none but these this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace on earth belongs And so this reconciliation of God to all penitent sinners all sincere faithful new creatures those whom God sees and ownes as such as it is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace upon earth toward men of his good-liking so is it next the glory of God mention'd in the former words the principal design of Christs coming into the world V. 35. A sword shall pierce That Mary the mother of Christ was put to death is the affirmation of Epiphanius l. 3. haer 78. contra Dicomarianitas and this place of Scripture said to be fulfilled by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was put to death according as it is written asword shall passe through thy soul also and so he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her glory is among the martyrs If she were not actually put to death some great sensitive affliction the sharpness of which is here compared to a sword and said to pass through her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her animal or sensitive soul is here certainly meant by it V. 37. Served God with fastings Of this Hanna 't is the testimony of Cyril of Jerusalem Cat. 10. that she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first title referres to her continence and widow-chastity for so many years having lived with an husband but seven years after marriage he in all probability dying at that time The 2d. to her devotion and strict observance of piety The 3d. not to a solitarie monial life as the Latine interpreter there falsly renders it but to such a strict observance of all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or austerity in fasting so often every week and attending of publick and private prayers so often every day and all this for the whole space of her ensuing life as was antiently observable among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or devout persons Thus did she take her self up from the cares and affaires of the world that she might have the full vacancy for the service of God and dayly frequented the Temple at the houres of prayer not that she did neither eat nor sleep or that in any respect she could be said to dwell there alwayes but that serving God there at all the set times of prayer and to prayer adding the weekly observances of fasting also she returned from those performances to her own house and there properly inhabited and this is enough to own that expression here that she departed not from the Temple i. e. forsook it not kept close to it at the set times though she was at her own house also at other times as the Apostles ch 24 53. are said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually in the Temple and Act. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing there which yet doth not note that they were never out of it but as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they continued unanimously constant in prayer and supplication not again that they did never intermit praying but that they were constant in the frequent dayly performances of that duty at the houres appointed for it V. 49. My Fathers businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to referre to the place where they found him i. e. in the Temple and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter his own Jo. 19. 27. signifies his own house as Ester 5. 10. and 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Thus the Syriack reads it and thus Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his temple So Chrysostom Hom. 52. in Gen. speaking of Abimelech driving Isaac out of his countrey askes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither drivest thou the righteous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do'st thou not know that whithersoever he shall happen to depart 't is necessary he should be in his Fathers house i. e. within his providence And Dionysius Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They found me in my house saith he by the prophet but in the Gospel I must be in those of my father i. e. in his house likewise So Titus Bostrensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being in the Temple of God he said knew ye not that I must be in my fathers house See the learned Fullers Miscell p. 585. CHAP. III. 1. NOw in the fifteenth year of the reign of Tiberius Caesar Pontius Pilate being note a Governour of Judaea and Herod being Tetrarch of Galilee and his brother Philip Tetrarch of note b Iturea and of the region of Trachonitis and Lysanias the Tetrarch of Abilene Paraphrase 1. Procurator of Judaea and Herod Governour of that fourth division of the kingdom called Galilee 2. Annas and Caiaphas being the note c High priest the word of God came unto John the son of Zacharias in the wildernesse Paraphrase 2. Annas a chief priest being a man of principal authority among the Jews and Caiaphas placed by the Procurator in the Pontificate 3. And he came into all the countrey about Jordan preaching the baptisme of repentance for the remission of sins Paraphrase 3. to several parts of the coasts that were nigh Jordan Bethabara Ioh. 1. 28. Aenon Ioh. 3. 23. and by that means all the region about Iordan came to hear him and he warned all the people to repent and be baptized of him to come in as proselytes of his that so their sins might be forgiven which would otherwise bring certain destruction on them 4. As it is written in the book of the words of Esaias the prophet saying The voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight 5. Every valley shall be filled and every mountain and hill shall be brought low and the crooked shall be made streight and the rough wayes shall be made smooth Paraphrase 4 5. There shall come a cryer or herauld or harbinger of the Messias in the wildernesse to fit men by repentance for the receiving of Christ and part of his proclamation shall be in these words Every valley c. which may figuratively import the peculiar quality of the Gospel of Christ which was to work upon the poor in spirit and exalt them to a participation of the greatest priviledges which none of the higher loftier spirits were capable of till they were humbled and brought down from their heights but literally they may seem to foretel the terrible destruction which should shortly come upon this people for their impenitence the plaining of the land for the coming of the Roman army see note on Mat. 3. c. and
me alone But although ye forsake me my Father will not he will continue close to me and acknowledge me even in death it self yea and raise me up from death 33. These things I have spoken unto you that in me ye might have peace In the world ye shall have tribulation but be of good cheer I have overcome the world Paraphrase 33 This I have foretold you that you may depend on me for all kind of prosperity and by consideration of my conquest over all that is formidable in the world take courage and hold out against all the terrors and threats of the world and the sufferings in it Annotations on Chap. XVI V. 7. Comforter What is meant by the word Paraclete here attributed to the Holy Ghost hath been mention'd Note on c. 14. 16. and will more fully be discernible by this place For of the Paraclete taken in the notion of an advocate or actor this is the office to convince the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accuser or as it is Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie the cause against all gain sayers to convince them or to convince others that they have complain'd or acted unjustly So that all that here follows must in any reason so be interpreted as shall agree with the customes of pleading causes among the Jewes Now there were 3 sorts of causes or actions among the Jewes 1. publick judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is concerning criminall matters and those consisted in the condemnation and punishing of offenders against God false prophets c. 2 dly in the defending of the just or upright against all oppression or invasion or false testimony and that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning justice or equity or righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 3 d in pleading against any for trespasse against his neighbour as in robbery c. and urging the law of Retaliation to suffer as he hath done and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgment In every one of these was the Holy Ghost at his coming to be the advocate for Christ against the world who had rejected and crucified him One action he should put in against the world of the first kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning that question whether Christ were guilty of being a false prophet or they of not believing a true prophet the Messias of the world and should demonstrate or prove them guilty of a great crime viz. of not believing the Messias and that should be managed thus There are rules set down Deut. 18. 22. to discern and distinguish a false prophet from a true and particularly to discern the Christ or Messias v. 18. viz. if undertaking to be the Messias and to prove that by foretelling things which were not in the power of the devil to work or to foretell all the things which he foretold came to passe Now one of the things foretold by Christ was that the Spirit or Paraclete should come Which being fulfilled by his coming and his coming from God and not from the devil but destructive to his kingdome this would be a convincing argument that he was a true prophet and so the Messias which he affirmed himself to be and so that they were guilty of a great sinne in not believing on him of a greater in crucifying him and therefore that they ought to expect that punishment of excision Deut. 18. 19. which after within a while did accordingly befall that nation A second action which the Holy Ghost did put in for Christ against the world was to vindicate his innocence though he had suffered among them as a malefactor and his way of managing that was by giving them assurance and convincing them that he which was thus condemned and crucified by them was by God taken up into heaven as a clear testimony of his innocence to partake of his own glory there The third action was that of judgment or of punishing injurious persons by way of Retaliation against Satan the cause and author of the death of Christ who put it into Judas's heart and the chief Priests and Pharisees the former to deliver up the latter to put him to death And by the coming of the Holy Ghost and preaching of the word thorough the world and so the spreading of Christianity among the Gentiles which was an effect of this coming and office of the Holy Ghost this work of Retaliation was wrought most discernibly on Satan or the Prince of this world he put Christ to death and he himself is slain as it were his kingdome destroyed his idols Oracles abominable sins whereby he reigned every where among the Gentiles in the heathen world were remarkeably destroyed by this coming of the Holy Ghost and so the world and the Prince thereof judged sentenced and condemned judicio talionis to suffer from Christ as he had dealt with him and that was the convincing the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgment This seems to be the meaning of this very difficult place to the understanding of which I acknowledge to have received light from the learned Hugo Grotius in his Annotations on the Gospels and from Val. Schindler in his Pentaglott in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1521. C. V. 23. In that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day here may possibly be mistaken by assigning too restrained a sense to it For if it be applied to that part only of the precedent verse But I will see you again which notes the space immediately following his Resurrection see c. 14. 19. and antecedent to his Ascension it will not then be proper to affirm of that space that they should ask him nothing for it is evident that at that time of seeing him they asked him many things see Act. 1. 6. But as this Resurrection of Christ was attended with his Ascension to heaven and sending the Paraclete so it is most exactly true which here follows In that day ye shall ask me nothing that is shall have no need of asking more questions The Paraclete shall teach you all things That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which is rendred asking and not that other notion of asking for praying in the following words may appear first by v. 19. where they being dubious and uncertain what he meant by yet a little while and ye shall not see me c. it is said Jesus knew that they would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ask him that is ask him the meaning of that speech and to that he here referres in the same word In that day when that course shall be taken for the instructing you so perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall ask me nothing 2dly By the changing of the word in the other part of this verse where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever ye shall ask or begge of the
in this sacred use of it there seems to be a Metonymie or figure very ordinary whereby the word that signifies good news is set to denote the history of that good news the birth and life and resurrection of Christ which all put together is that joyful good news or tidings As for our English word Gospel which the Saxon read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is compounded of God and spel the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Saxons signifying good as wel a God no difference being discernible in the writing of those two words among them unless that when 't is taken for God it hath anâ—e after it So in the Treatise De veteri Testame to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aelc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is all good and all good cometh of him According to the notion of most Nations the Heathens calling God Optimus the best and Christ according to the Jewish notion telling the young man that there was none good save God onely As for the other part of it spel it seems to signifie word among the Saxons as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 28. 37. Psal 79. 14. signifies a by-word or Proverb or as it is still used in the North by-spell So in the Treatise De Vet. Test Among Solomon's writings an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boc One is Proverbs i. e. by-spell book and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by-spell of wisedome Some remains of the use of this word are still among us as when a charm carmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently a verse or a word one or more lines of Scripture or otherwise either spoken or writteâ— and hung about ones neck on design to drive away a disease according to the superstitious beleef and practise of our Ancestors is still among us called a Spell from the antient use of it as in the Poet Sunt verba voces quibus hunc lenire dolorem Possis words signifie charms And so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by euphony Gospel in Wicleifs translation and ever since notes these good tidings delivered as first by an Angel and after by the Apostles by word of mouth so here in writing by way of History also and in brief signifies that blessed story of the birth life actions precepts and promises death and resurrection of Christ which of all other stories in the world we Christians ought to look on with most joy as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good word i. e. a. Gospel According to Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than this That story of Christ which Matthew one of Christ's disciples and Apoâ—tles who had associated himself to Christ as a disciple of his ever since he began to reveal himself or to preach compiled and set down This he is said to have written eight vears after the resurrection of Christ and that in the Hebrew tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antient MS. The holy Gospel according to Matthew was set down by him for those of the Jews at Jerusalem in Hebrew and therefore as writing to the Hebrews he proceeds no farther in the Genealogy of Christ then that he was from Abraham and David Now this was set out by him eight yeers after the assumption of Christ So another antient MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was set out at or delivered and sent to Jerusalem in the Hebrew language And though that which we now have be onely in Greek yet being translated into that language either by himself or some Apostolical person that it might be of farther use then onely to those of Jerusalem the Jews for whom it was first designed and as such universally without all contradiction or question received into the Canon of the new Testament by the whole Primitive Church it is with the same reverence to be received by us as if it had been first written in Greek or as if we had the Hebrew still remaining to us Having said this of the first it will not be amiss in this place by the way briefly to consider Who were the Authors of all the four Gospels and What is generally observable of each of their writings For the first it much tends to the advancing the authority of these books to consider that two of them the first and the last were compiled by two Disciples and Apostles of Christ who were perpetually present with him and saw and heard all the particular words and actions which they relate viz. Matthew and John And for the other two Mark and Luke though they were not such Disciples and Apostles immediately retaining to Christ and continually attending on him yet they were familiar and constant attendants the former of Peter one of these Apostles also who wrote his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that antient MS. ten years after the ascension of Christ the latter of Paul who being call'd by Christ miraculously from heaven was at that time by Christ put into a course of coming to an exact knowledge of the truth of this whole matter as appears by the story of the Acts and long after when he was at Rome say the Antients Luke being by him instructed wrote this Gospel which therefore saith the MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the Italick character or manner of writing discernible in it To this may be added what the Ecclesiastick Historians say of Mark that Peter did deliver and as it were dictare this Gospel to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antient MS. It is to be observed that the Gospel according to Mark was dictated by Peter at Rome according to those verses antiently written on his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark being instructed by S. Peters preaching in the doctrine of the exinanition or descent of Christ to our humane nature wherein be was two-fold God-man by nature set this down accordingly and now hath the second place in the writings of holy Scripture i. e. of the new Testament And of this there be some characters discernible in the writing it self As that setting down the story of Peter's denying of Christ with the same enumeration of circumstances and aggravations of the fault that Matthew doth when he comes to mention his repentance and tears consequent to it he doth it as became the true Penitent more coldly than Matthew had done onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept bitterly And for Luke his profession is that he had made diligent enquiry c. 1. 3. and received his advertisements not onely from S. Paul but also from those who were both eye-witnesses of what he writes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officers instruments imployed by Christ in the particulars of the story and therefore is as creditable a witnesse as their authority from whom he had his instructions
otherwise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is old is neer dying Heb. 8. 13. and in the Psalme Before I goe hence and be no more seen or be taken away and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the state of the soule separate from the body or the state of Death is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a word of the same origination and notion with it one being deduced from the privative particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video to see and the other from the same particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appareo to appear and so both signifie Death the vanishing of the soule into soft avre as the Atheist which beleiv'd no future life calls death Wisd 2. 3. or in the Christians notion the departure from the body And thus the word is used not only for totall destruction but for being lost or out of the way for a while So saith Thomas Magister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that they are destroyed or gone but that they disappeare for one day But this notion of the word cannot at all belong to this place where the Hypocriticall fasters that desire their devotions should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be seen and commended by men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a sad countenance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not surely by any outward applications to consume or destroy or spoil their faces but denotes only so much as shall make good the opposition betwixt them and those immediately after mentioned which anointed their heads and washed their faces which signifies an absence of all mourning at least The most then that the matter of the place will direct us to toward this enquiry will be only this That this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is elegantly joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being discern'd to fast being used as a means to make others beleive that they are in a condition of sadnesse and fasting and of sadnesse as that may be an evidence and reporter of their fasting so it may possibly signifie only Negatively they doe not anoint and set out themselves as men ordinarily doe when no sad occasion forbids it and that this is it and no more but this one probability the Context affords for that which is v. 17. prescribed as the way of avoiding that Hypocritical practise is to anoint the head and wash the face which makes it probable that their Hypocrisie consisted in not doing so or neglecting to doe so But beyond this perhaps it may denote something Positive And to this purpose first it may be observed that Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide or cover So 't is known that that of hiding or veiling or covering the face was customary among the Jews and hath been so among other nations in time of mourning and so still among us the use of hoods in close mourning is observed and veiles are generally the garments of mourners Thus not only in Horace Rufus tecto capite ut si Filius immaturus obisset he covered his head as if his son were come to an untimely death but particularly in the Scripture The King covered his face and cryed c. the description of David's lamentation for Absalom 2 Sam. 19. 4. and so Haman Est 6. 12. mourning and having his head covered So Ezech. 24. 7. make no mourning cover not thy lips and so v. 22. and so Mich. 3. 7. it being the custome of mourners caput faciem os labra tegere to cover the head the face the mouth and the lips And then why may not this be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which literally signifies to hide or cover so that it doe not appear So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totally perished but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is hidden and appears not and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make invisible and so 't will be proper to affirm by its contrariety to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make manifest And this may seem to be a proper and first notion of the word which comes to signifie other things by deduction from this And this will be very proper to the turn by hiding or covering or veiling the face to signifie mourning or sadnesse or humiliation and by that to publish their fasting which they should keep secret Another second notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily pretended for disfiguring or discolouring their faces for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palenesse but this as it will hardly be exemplified either in Sacred or profane Writers nay on the contrary 't is used for painting to advantage that is beautifying in Nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so will it not be found that the Jewish hypocrites used any such arts either in time of mourning or fasting Neither is it easily defined or explained what particular way of disfiguring or discolouring or causing pallidnesse it is which is meant by it The most that I can discern toward this sence is this There is a disease which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defined by Phavorinus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease that fetcheth off the hair from the head and beard makes it very thin a scurf that grows upon the head or face so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fox because as the urine of a Fox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes the place where it falls fruitlesse the grasse will not grow after it so this deals with the head or face Now the countenance which is thus affected is usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being so dismally discoloured by it as the ground is when by the urine of the Fox it hath lost its verdure and is dried up And to that I suppose belongs the place in Hesychius though corrupt in the ordinary copies where to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some say it signifies one of a macerated discoloured or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a dark countenance And then this agrees with Phavorinus's notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used in the same sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath such a dark discoloured macerated countenance And so that may possibly be conceived the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to macerate discolour their countenances So the Lexicon Graeco-Latinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extermino disperdo deformo depravo not only to destroy but to deform and deprave So Anticchus Hom. LV saith of Envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it causeth a pale countenance So Prosper seems to render the phrase here Jejunant saith he ut vultus sui pallorem perniciosis laudibus vendant they fast that they may sell the palenesse of their countenance for hurtfull praises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may by their looks be taken
the iota or title mentioned before c. he shall be least in the kingdome of God that is indeed shall not be admitted at all which by this figure is thus express'd in relation to what went before He shall be the least as he breaks the least without which that would not have been the style in all likelyhood Thus Isai 65. 11. Yee are they that furnish the drink offering to that number Therefore will I number you to the sword c. Thus Mat. 12. 50. upon mention of his mother and brethren seeking him which was literally true of Mary c. Christs reply is in another not a literall sense Whosoever doth the will of my father the same is my brother and sister and mother So 1 Cor. 8. 2. speaking of the knowing of God in the vulgar ordinary sense of knowing he adds v. 3. but if any man love God he is known of God in another notion of knowledge for approbation and in the same kind again Gal. 4. 9. Now after ye have known God or rather are known of God and Rom. 14. 13. Let us no longer judge one another that is censure separate from communion but rather judge this quite in another sense as Judging signifies thinking fit and resolving and Rev. 22. 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man shall adde to these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall adde to him the plagues c. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man shall take away God shall take away his part out of the book of life Agreeable to these is this phrase here on mention of the dead father preceding Let the dead bury the dead but follow thou me that is not let the dead but let others do that office interre the dead but thou that art a consecrated person must do that to which thou art consecrated which in all probability if it were not a proverbiall speech known among them was yet the imitation of some other proverb as Like to like the living to the living the dead to the dead c. which are not always to be required to the literall sound of the words wherein they are express'd V. 28. Tombs 'T was usuall for the Devils to abide in tombs to confirm in men that vain perswasion of the souls of men after Death being turn'd into Devils see Hieron Magius miscellan l. 4. c. 12. and for divers other ends for which the solitude of such places was advantagious to them none using to come thither but to bury their dead V. 30. Swine That there were Swine among the Gadarens contrary to the Jewish customes will not bee strange when 't is remembred that Gadara is by Josephus numbred among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecian Cities which Pompey took away from the Jews see Is. Causab ad Baron p. 219. and that the greatest part of the inhabitants were Syrians not Jews by the affirmation of the same Josephus l. 2. de Bello Judai c. 33. See Constant l' Empereur de legibus p. 181. CHAP. IX 1. AND he entred into a ship and passed over and came into his own city Paraphrase 1. Capernaum where he now dwelt v. 7. and Mar. 1. 21 45. and c. 2. 1. and to which he removed from Nazareth Mat. 4. 13. 2. And behold they brought to him a man sick of the palsie lying upon a bed and Jesus seeing their faith said unto the sick of the palsie Son be of good cheer thy sins be forgiven thee Paraphrase 2. By this extraordinary course of bringing the sick man discerning the great vigor of their faith 3. And behold certain of the Scribes said note a within themselves This man blasphemeth Paraphrase 3. Either in their hearts or in private discourse one with another not heard by him or his disciples 4. And Jesus knowing their thoughts said Wherefore think ye evil in your hearts Paraphrase 4. And Jesus by his divine power as searcher of hearts discerning whither their thoughts or words whispered among themselves and not spoken audibly said unto them Why doe you passe such malicious causelesse censures 5. For whether is easier to say Thy sins be forgiven thee or to say Arise and walk Paraphrase 5. Be cured of thy palsie and walk about 6. But that ye may know that the son of man hath power on earth to forgive sins Then saith he to the sick of the palsie Arise take up thy bed and go unto thy house Paraphrase 6. That Christ in this state of exinanition hath authority to forgive sins here to men that lie under punishment of them and consequently to deliver from their bond those that were deliver'd up to Satan and so tormented by him This power given to Christ on earth in the commission received from his Father v. 8. to be from this time continued on the earth and accordingly committed by Christ at his departure to the Apostles Joh. 20. and in them to their successors that what they forgive on earth should be forgiven in heaven and the bonds loosed 7. And he arose and departed to his house 8. But when the multitudes saw it they marvelled and glorified God which had given such power unto men Paraphrase 8. were amazed to see it and acknowledged it an incomprehensible mercy of God to send a Prophet to them with such a commission power of pardoning sin and that testified by doing an absolute miracle v. 6. 9. And as Jesus passed forth from thence he saw a man named Matthew sitting at the note b receit of custome and he saith unto him Follow me And he arose and followed him Paraphrase 9. a tole-gather or Publican by trade busie about his work and upon Christs first word of command or call he left his trade and attended him as his constant disciple 10. And it came to passe as Jesus sate at meat in the house behold many note c publicans and sinners came and sat down with him and his Disciples Paraphrase 10. And this new disciple of his made him a feast Mar. 2. 14. and that a great one Lu. 5. 27. though Matthew being the Writer of this Gospel affirm it not of himself And as Jesus was at that feast in Matthews house many other Publicans such as Matthew had been who were looked upon by the Jewes as the vilest sort of men that no Jew was to eat or drink or converse with familiarly 11. And when the Pharisees saw it they said to his disciples Why eateth your master with publicans and sinners Paraphrase 11. Why doe your master and you Lu. 5. 30. a thing which is so unlawfull ear 12. But when Jesus heard that he said unto them They that be whole need not a Physitian but they that be sick Paraphrase 12. He raised his voice and directed it to the Pharisces that stood thus cavilling by and said 13. But goe ye and learn what that meaneth I will have mercy and not sacrifice for I am not come to call the
righteous but sinners to repentance Paraphrase 13. what is the meaning of that speech Hos 6. 6. I preferre acts of mercy and charity especially spirituall belonging to the rescuing and saving of soules before ceremonies even of the worship of God such rituall laws as these of not accompanying with a heathen or unclean person 14. Then came to him the disciples of John saying note d Why doe we and the Pharisees fast oft but thy disciples fast not Paraphrase 14. Our master John observeth strict rules of abstinence and appointeth us to doe what the Pharisees the strictest sect among the Jewes doe viz. to fast twice every week Lu. 18. 12. whereas thou and thy disciples use no such abstinences what is the reason of that 15. And Jesus said unto them Can the note e children of the bride-chamber mourn as long as the bridegroom is with them but the daies will come when the bridegroome shall be taken from them and then shall they fast Paraphrase 15. Can the speciall guests of a marriage feast fast or retain any thing of sadnesse as long as the marriage solemnities last This duty of fasting will be more seasonable after my death and then shall it be practised by my followers 16. No man putteth a piece of new cloth unto an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse Paraphrase 16. diminishes the beauty or handsomnesse of it and there is made by that meanes a worse breach either because the new cloth teareth from the old or because in a pieced garment if the piece doe not look like the cloth the rent is more discernible and the parts more divided and different one from the other then if it had not been peiced at all both these are set down Lu. 5. 36. and this proves well that point in hand both that joy and mourning doe not well together and that young novice disciples that were not yet renewed by the coming of the Spirit upon them and so were not strong enough for such must not presently be overwhelmed with severe precepts such as fasting c. lest they fall off and be discouraged 17. Neither doe men put new wine into old note f bottles else the bottles break and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved Paraphrase 17. but strong precepts are adapted to strong disciples and then they doe very well which otherwise being unseasonably enjoyned will be brought into hatred and contempt 18. While he spake these things unto them behold there came a certain note g ruler and worshipped him saying my daughter is even now dead but come and lay thy hand upon her and she shall live Paraphrase 18. One of the consistory of that city that dwelt there Mar. 5. 22. and fell down beseeching him and saying My daughter when I came from my house was at the last gasp Mar. 5. 23. so that I suppose her dead by this time 19. And Jesus arose and followed him and so did his disciples 20. And behold a woman which was diseased with an issue of blood twelve yeares came behind him and touched the hem of his garment Paraphrase 20. And as Jesus was a going to the Rulers house to cure his daughter 21. For she said within her self If I may but touch his garment I shall be whole 22. But Jesus turned him about and when he saw her he said Daughter be of good comfort thy faith hath made thee whole And the woman was made whole from that houre 23. And when Jesus came into the rulers house and saw the note h ministrels and the people making a noyse Paraphrase 23. And found them very busily preparing for the interment of the rulers daughter with Musick and other solemnities for the funerall 24. He said unto them Give place for the mayd is not dead but sleepeth and they laughed him to scorn Paraphrase 24. is not so departed that she shall not return again her death shall not continue above the space of an ordinarily sleep and she shall as from a sleep awake from it 25. But when the people were note i put forth he went in and took her by the hand and the mayd arose Paraphrase 25. He came to her as to one that was asleep and took her by the hand and she awaked or came to life again and rose up 26. And the fame hereof went abroad into all that land 27. And when Jesus departed thence two blind men followed him crying and saying Thou son of David have mercy on us Paraphrase 27. Thou which art the Messias which wer't promised to be of Davids seed of whom t is oft prophecyed that he shall open the eyes of the blind Is 42. 7. 29. 18. and 35. 5. 28. And when he was come into the house the blind men came to him And Jesus saith unto them Beleive ye that I am able to do this They said unto him Yea Lord. 29. Then touched he their eyes saying According unto your faith be it unto you 30. And their eyes were opened and Jesus straightly note k charged them saying See that no man know it Paraphrase 30. See note on c. 8. b. 31. But they when they were departed spread abroad his fame in all that country 32. As they went out behold they brought to him a dumb man possessed with a devil Paraphrase 32. one that by the devils possessing him was fallendumb 33. And when the devil was cast out the dumbe spake and the multitudes marvelled saying It was never so seen in Israel 34. But the Pharisees said He casteth out devils through the prince of the devils Paraphrase 34. See c. 12. 24 note f. 35. And Jesus went about all the cities and villages note l teaching in their Synagogues and preaching the Gospel of the Kingdome and healing every sicknesse and every disease among the people Paraphrase 35. expounding the Scriptures in their Synagogues and on that occasion making known to them the doctrine of the Gospel and healing all that were brought to him or came in his way 36. But when he saw the multitudes he was moved with compassion on them because they note m fainted and were scattered abroad as sheep having no shepherd Paraphrase 36. they wanted a guide or director to teach them constantly and so were wearied out with wandering up and down betwixt their false guides Scribes and Pharisees c. 37. Then saith he unto his disciples The harvest truly is plenteous but the labourers are few 38. Pray ye therefore the lord of the harvest that he will send forth labourers into his harvest Paraphrase 37 38. There are great store of those that are willing to receive instruction but few to give it them aright And therefore it is the duty of all Christians that have any care of the soules of their brethren to pray according as the four ember weeks
Scotchmen use the phrase to be justified for to be hanged and our Common-law forms of commission to the Judges are Praecipimus tibi quod tu justicies we command thee that thou shalt justifie in condemning as well as absolving Should this notion of the word be here thought appliable then the sense would be this At the coming and preaching of Christ and that wisdome from above to the Jews the learned and chief and wisest among them those of the Sanhedrim which by an Hebraisme may be called the children of wisdome either wisemen or those which of all others pretended most to divine knowledge that is the Pharisees Doctors of the Law c. Luke 7. 30. rejected Christ and all the wayes of preaching the Gospel to them and this they did universally all saith S. Luke not all the Jewes but all the wisemen all the sons of wisdome Luke 7. 35. These though in reason they should have acknowledg'd Christ before all others he being wisdome it self and they the great pretenders to divine wisdome did yet prove the greatest enemies opposers exceptours arguers quarrellers against it held out most impenitently v. 21. and which way soever the addresse was made to them they had still exceptions against it v. 18 19. and at length in the Attick sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused him to be condemn'd and put to death executed the wisdome of the Father Christ himself But the former appears by comparing it with S. Luke to be the sense of it V. 23. Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie here the place of Hell but a state of perishing or dissolution And because this is the first place wherein the word is used in this book It will not be amisse more largely to clear the notion of it Among profane writers it is clear that the word signifies not the place of the damned no nor any kind of place either common to both or proper to either blisse or woe but only the state of the dead Thus in Cornutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be no body knows where according to the definition of death in Job c. 14. 10. man giveth up the ghost and where is he and agreeable to the Etymologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an invisible state and so in the Rhetors Severus Sophista c. 't is generally call'd not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore saith he the meaning of that fable of Hades stealing Ceres's daughter is the perishing of Corn in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disappearing of the seeds in the earth for some time which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken absolutely for death 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist before I goe hence and be no more seen and so Heb. 8. 13. that which grows old is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer to disappearing or death So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is nothing which doth not at last come to it and become its possession The same is meant by him when he defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last ayr that receives souls not referring to any particular place but that state of the dead which the Atheist Wisd 2. calls the vanishing as the soft ayre So Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the helmet of Hades which makes men invisible he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or death of every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he that comes becomes invisible Thus in those which are call'd the Sibyllin Oracles if they were not written by a Christian upon occasion of this close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades received them this account is given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 't is clear that Hades is the common state of the dead when their bodies are laid in the grave the condition not only of the wicked nor only of the godly but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all mortall men who as there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were gone to Hades were honour'd by us So in Philemons Iambicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two paths in Hades one of the righteous the other of the wicked In the Scriptures of the Old Testament the word is used accordingly of Jacob Gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will goe not to the Grave for he thought his son devoured by wild beasts but to Hades that is out of this life to my son mourning So Esth 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to die v. 6. to be kill'd for that heathen King cannot be thought to dream of Hell So Bar. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies death being there set to note the vanishing transitory estate of men who die and are succeeded by others So 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are neer Hades or the state of the dead or rather are come at it So when Acts 2. 27. out of Psal 19. 10. we read of the soul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul signifies the living soul so Hades must be the state of the dead the state of separation of soul from body So Apoc. 6. 8. after the mention of death is added and Hades that is continuance in death of both which together 't is accordingly said that they had power to kill with sword c. and c. 20. 14. Death and Hades are cast into the Lake of fire and v. 13. gave up those that â—ere in it which sure cannot be said of hell from whence there is no release So Ecclus 48. 5. he that raiseth the dead from death and Hades sure raises not out of hell and so in the Song of the three children Gods delivering them from Hades And when Eleazar 2 Mac. 6. 23. desires his friend to bring him on his way to Hades So 2 Esr 4. 41. In Hades the chambers of souls are like the womb of a woman desiring to powre back the souls that are departed from the bodies to their wonted abodes again as a woman that is come to her time desires to bring forth Thus every where doth this word signifie a state of death destruction denotes no place either of souls heaven or hell or of bodies the grave but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible state That the Writers of the Church had this notion of the phrase in the Creed may be discerned among many by this place in Theophylact in Rom. 4. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing he died having no sin it was reason he
of things that may most reasonably be deemed to defile any man 19. For out of the heart proceed note e evill thoughts murthers adulteries fornications thefts false-witnesse blasphemies 20. These are the things which defile a man But to eat with unwashed hands defileth not a man Paraphrase 20. but so meerly corporeal and external a thing as omitting to wash before meat cannot be thought to defile any man 21. Then Jesus went thence and departed into the coasts of Tyre and Sidon 22. And behold a note f woman of Canaan came out of the same coasts and cryed unto him saying Have mercy on me O Lord thou son of David my daughter is grievously vexed with a Devill Paraphrase 22. an heathen woman born in Phenice hearing of his miracles and that he was now come thither came to him on purpose 23. But he answered her not a word And his disciples came and besought him saying note g Send her away for she cryeth after us Paraphrase 23. entreated him see note on Joh. 4. b. saying doe that for her that she desires that she may be quiet 24. But he answered and said I am not sent but to the lost sheep of the house of Israel Paraphrase 24 my mission is purposely to the Jewes to reduce them to repentance and so to shew my miracles among them 25. Then came she and worshiped him saying Lord help me Paraphrase 25. fell down and besought him 26. But he answered and said It is not meet to take the childrens bread and to cast it to dogs Paraphrase 26. to work these miracles and cures on an heathen which were destin'd to Gods people the Jewes 27. And she said note h Truth Lord yet the dogs eat of the crumbes which fall from their masters table Paraphrase 27. I beseech thee Lord for although it be as thou faist yet 't is ordinary that the dogs lick up the remainders and scatterings of the table and so may the Gentiles be admitted to partake of thy mercies to the Jewes 28. Then Jesus answered and said unto her O woman great is thy faith be it unto thee even as thou wilt And her daughter was made whole from that very hour Paraphrase 28. instant point of time 29. And Jesus departed from thence and came nigh unto the sea of Galilee and went up into a mountain and sat down there Paraphrase 29. to the coast by the side of the sea 30. And great multitudes came unto him having with them those that were lame blind dumb maimed and many others and cast them down at Jesus feet and he healed them Paraphrase 30. deaf and by that dumb men that had lost their limbs and many more sick of other diseases 31. Insomuch that the multitude wondred when they saw the dumb to speak the maimed to be whole the lame to walk and the blind to see and they glorified the God of Israel Paraphrase 31. And they all whether Jewes or Gentiles acknowledg'd this to be a wonderfull work of mercy wrought by the God of Israel and such as no other God was able to doe 32. Then Jesus called his disciples unto him and said I have compassion on the multitude because they continue with me now three daies and have nothing to eat and I will not send them away fasting lest they faint by the way 33. And his disciples say unto him Whence should we have so much bread in the wildernesse as to fill so great a multitude 34. And Jesus saith unto them How many loaves have yee And they said seven and a few little fishes 35. And he commanded the multitude to sit down on the ground 36. And he took the seven loaves and the fishes and gave thanks and brake them and gave to his disciples and the disciples to the multitude 37. And they did all eat and were filled and they took up of the broken meat that was left seven baskets full 38. And they that did eate were four thousand men besides women children 39. And he sent away the multitudes and took ship and came into the coasts of note i Magdala Annotations on S. MATTHEW Chap. XV. V. 1. Wash not their hands A custome this was taken up among the Jewes and so strictly commanded one another that he that should not observe it was thought guilty of an heavy crime and a capitall So saith Rabbi Aquiba He that takes meat with unwash'd hands is worthy of death and therefore having in prison water given him for his use to wash and to drink having by accident spilt one half of it he wash'd his hands in the remainder thinking it more necessary to doe so then to drink and to die then to violate the traditions of his Ancestors Hence is that of another Jew Rabbi Jose that to eat with unwash'd hands is all one as to lie with a whore V. 4. Curseth c. The words of this second Text being by our Saviour taken out of Exod. 21. 17. and set down punctually out of the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the scope of Christ must have the extent of the signification of the Hebrew radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it signifies 1. Positively doing or speaking injuriously to any and 2 ly Privatively lightly regarding in words or deeds and so not maintaining them in their need For as this is the thing to which Christs scope directs the signification of it here so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in all the Texts to which this referrs Exod. 21. 17. Levit. 20. 9. Prov. 20. 20. signifies vilependere contemnere parvi facere to slight and contemne and set at nought as in Pihel most usually maledicere So Ezech. 22. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint where we rightly render it set light by father and mother and although every part of ' this was not so farre meant Exod. 21. 17. as to bring temporall death on all that did thus neglect their Parents yet it is thus fitly extended by Christ in the following words as bringing danger of eternall death on those who though they did not in plain words curse their parents which the Pharisees told them was all that was meant by that text would not yet doe ought for them and so in S. Pauls judgment 1. Tim. 5. 8. were worse then infidels It is here farther observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here indefinitely every man whosever he be not accepting any under what vow soever for so 't is in Lev. 20. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint every man or what man soever V. 5. Gift A solemn form of Devoting there was among the Jewes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and though very contrary to charity yet frequent among them to bind a man's self by vow or execration that he will in nothing be beneficiall to his neighbour his parent c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo he confirms by oath the
her prayer continues of that mind why should I live any longer cannot reasonably without evidence be accused of so foul intentions of hanging or murthering of her self A parallel place and condition is that of Job 7. 15. my soul chooseth strangling there the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Aquila rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the Septuagint 't is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of suffocating and depriving of breath strangling of the soul The same word is by the prophet Nahum used of the Lion killing his prey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nah. 2. 12. and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffocation The Syriack and Arabick use it Mat. 13. 7. of the thorns choaking the corn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Lu. 8. and 2 Cor. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffocated instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought to those great streights or angustiae and so in the Syriack Mar. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were suffocated not hang'd but drowned in the water And in this place the Syriack reads of Judas that going away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffocavit animam suam he suffocated his soul which surely may be taken in that larger sense of the word and not necessarily in the stricter for that of hanging himself when the Sacred Story in another place mentions another death for him 'T is true that very phrase which is here is used of Achitophel 2 Sam. 17. 23. who as 't is generally resolved hanged himself but perhaps it might be probable enough that this state assigned to Judas at this time viz. a suffocation and with it a wishing to die and a huge melancholy growing into a mortal disease might be applied to Achitophel also and the rather because 't is added after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was suffocated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he died which may argue that his death succeeded or followed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that that it self was the particular notation of the kind of his death But however there will not be altogether the same reasons of applying this observation to Achitophel as to Judas because Achitophels death is not in any other place described to be another kind of death as Judas's is viz. falling down flat on his face and then bursting and letting out his bowels which kind of death is that which men oppress'd with this disease of grief do most frequently fall under V. 6. Price of blood 'T was a custome among the Jews imitated by the first Christians that it should not be lawfull for executioners to offer any thing or for any alms to be received from them the same also of money that came out of the Publicans or Quaestors exchequer so saith Clement in Constit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the offerings of executioners are not acceptable or fit to be received and so by analogy any money by which a life is bought might not be put into the treasury it was the price of blood and the field bought with it call'd the field of blood V. 7. Strangers The strangers here may be either 1. men of other nations and then the thing from hence observable is that they would not have commerce with them even when they were dead and therefore provided a separate place for them Or 2 ly which is more likely the Jews which coming from far to Jerusalem to sacrifice c. died there before their return and so the Priests took this care to provide a burying place for them These perhaps are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 10. those Jews that travelled from Rome thither V. 15. Wont to release This custome was no custome of the Jews while the power was in their hands but ad faciendum populum a piece of popularity a grace or favour of the Procurator brought in by Pilate v. 15. And thus the succeeding Emperours Valentinian Theodosius Arcadius by a general law commanded the Judges that on the first day of the Passover all the prisoners of the Jews but those which were committed for some certain faults should be released Of the same nature is the peoples demanding him to be put to death giving their suffrages v. 22. and Luke 23. 23. Joh 9. 17. which is mentioned also by S. Paul Acts 26. 10. and was a Roman custome Nè possent Consules injussu populi in caput civis animadvertere saith Pomponius See Rewardus ad leg 12. Tab. c. 24. And it seemeth it was put into the twelve tables De captive civis nisi per maximum comitatum nè ferunto as Tully cites it De leg l. 3. All to this purpose that the people had their voyce in putting any freeman to death V. 32. Bear his cross It was the custome in that punishment of crucifixion that he that was to be executed should himself carry the Cross So Plutarch de sera Numin vind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence came the name of Furcifer grown proverbial since So Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. c. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Nonius out of Plautus Patibulum ferat per urbem deinde affigatur cruci let him carry it through the city and then be fastned to it This it seems by Joh. 19. 17. Christ carried himself but it being so great a burthen and perhaps not well supportable by all that were to suffer they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to press some body else as a porter or burthen-bearer to carry it after or near the person that was to suffer that so he might have the solemn disgrace though not pain of it V. 34. Gall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies all kind of bitter poysonous spices or mixtures which S. Mark in setding down this story determines to be Myrrhe The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things gall and a most poysonous herb and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying one of these gall is put Deut. 29. 18. and 32. 32. for the other the poysonous herb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew is best rendred a root sprouting out with that most poysonous herb and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by S. Peter of Simon Magus see note on Acts 8. d. though Metaphorical So again the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both anger and poyson and so from these usages in the Hebrew Language it comes to pass very consequently that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek being as it denotes choler or anger all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath both these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used promiscuously and both in the Old Testament taken generally for poyson which being mix'd with wine stupified and astonished the person that drank it and was ordinarily given to them that were put to death So in the last of the Proverbs give strong drink
19. 14. that is betwixt nine and twelve of the clock he was condemn'd by Pilate and soon hurried away by the souldiers and fasten'd to the Crosse 26. And the note b superscription of his accusation was written over the King of the Jewes Paraphrase 26. And according to the Roman custome his Indictment or charge for which he was put to death was written and fixt over his head 27. And with him they crucified two theeves one on his right hand and the other on his left 28. And the scripture was fulfilled which saith And he was numbred with the transgressors Paraphrase 28. And by this meanes that prophecy Isa 53. 12. 29. And they that passed by railed on him wagging their heads and saying Ah thou that destroyest the Temple and buildest it in three daies Paraphrase 29. using an expression of detestation said 30. Save thy self and come downe from the crosse 31. Likewise also the chief priests mocking said among themselves with the Scribes He saved others himself he cannot save Paraphrase 31. Rulers of the Sanhedrim mocking him said among themselves He undertook to be a saviour of others and did many miraculous cures on others but 32. Let Christ the King of Israel descend now from the crosse that we may see and believe and they that were crucified with him reviled him Paraphrase 32. one of them 33. And when the sixt hour was come there was darknesse over the whole land untill the ninth hour Paraphrase 33. And when the trumper that founded twelve at noon had gone 34. And at the ninth hour Jesus cryed with a loud voyce saying Eloi Eloi lama sabacthani which is being interpreted My God my God why hast thou forsaken me 35. And some of them that stood by when they heard it said behold he calleth for Elias 36. And one ran and filled a spunge full of vinegar and put it on a reed and gave him to drink saying Let alone let us see whether Elias will come to take him downe 37. And Jesus cryed with a loud voice and gave up the ghost Paraphrase 37. aloud saying Father into thy hands I commend my spirit and so 38. And the veile of the Temple was rent in twaine from the top to the bottome Paraphrase 38. See Mat. 27. 51. 39. And when the Centurion which stood over against him saw he so cryed out and gave up the ghost he said Truely this man was the son of God Paraphrase 39. the commander of the band of souldiers and other of the souldiers Mat. 27. 54. 40. There were also women looking on afarre off among whom was Mary Magdalen and Mary the mother of note c James the lesse and of Joses and Salome 41. Who also when he was in Galilee followed him and ministred unto him and many other women which came up to Jerusalem 42. And now when the even was come because it was the preparation that is the day before the sabhath Paraphrase 42. eve of the feast of unleavened bread the first day o◠which was the sabbath or saturday that year of Christ's passion 43. Joseph of Arimathea an honourable note d counseller which also waited for the kingdome of God came and went in boldly unto Pilate and craved the body of Jesus Paraphrase 43. one of the Sanhedrim Lu. 23. 50. or els a Decurion or Counsellour in the Province 44. And Pilate marvelled if he were already dead and calling unto him the Centurion he asked him whether he had been any while dead Paraphrase 44. did not know doubted whether 45. And when he knew it of the Centurion he gave the body to Joseph 46. And he bought fine linen and took him down and wrapped him in the linen and laid him in a sepulchre which was hewn out of a rock and rolled a stone unto the doore of the sepulchre 47. And Mary Magdalen and Mary the mother of Joses beheld where he was laid Annotations on Chap. XV. V. 17. Clothed him with purple Many particulars mention'd in their dealing with Christ were not from the Jewish but the Roman customes Some were mention'd in the Note on Mat. 27. 15. d. and such was here the putting the purple or scarlet robe upon him which the text here saith was done by the souldiers and Luke by Herods servants or else the Roman guards Lu. 23. 11. And so saith Lazaerus Bayfius this purple or scarlet gown or robe was the Roman fashion call'd toga picta and accordingly by S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 23. 11. and was by way of scoffe brought to Christ by the souldiers as if it had been sent by the Senate and people of Rome to him which as the Jewes said pretended to be their King See farther Lu. 23. b. V. 26. Superscription of c. That it was the Romans custome to write the crime for which any man suffered death in a table and carry it before him to execution appears by Eusebius Eccl. hist l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where of Attalus the Christian Martyr it is said that he was led about the amphitheatre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. with a table carried before him in which was written in Latine This is Attalus the Christian So in Suetonius Domit. c. 10. Detractum in arenam canibus objecit cum hoc titulo Impiè locutus c. He brought him out and cast him to the dogs with this title or inscription He spake impiously This elsewhere he calleth elogium a way of publishing the fault in Calig and so Tertullian in his Apologie c. 11. And as of other kinds of death so particularly of those that are crucified This is mention'd by Dio of a servant that he was carried to the crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a writing or words declaring the cause of his being put to death From these records of the Romans appears the propriety of all these expressions in the severall Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the superscription of the cause or of his crime here in Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charge or cause written over his head Mat 27. 37. and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscription Lu. 23. 38. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine word Titulus title Joh. 19. 19. all to the same purpose noting this Roman custome observed in the dealing with him more Romano after the manner of the Romans V. 40. James the lesse That the Positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for the Comparative the lesse or the younger doth not appear by any circumstance of this text or Analogie of other places And there were three James's so known two Apostles the third the brother of the Lord that this title of the lesse in the Comparative could be no character of the third of these to distinguish him from the other two That which is most probable is that being a kind of cognomen here it is an Abbreviate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little in stature the
phrase used of Zacchaeus Lu. 19. 3. and so notes this James to have been about Zacchaeus's size or pitch and and so distinguish him from the others of that name who it should seem were not so V. 43. Counseller What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counseller here is matter of some question Most probable it is that it imports one of the Decuriones placed by the Romanes in their Colonies or provinces So saith Fornerius Decuriones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebantur quòd consilii gratià allegerentur the Decuriones were called Counsellers because they were chosen to give counsel So the old Greek and Latine Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decurio Curialis So the old Glossarie Decurio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now what the Decurio is we find in the Digests Lib. 5â— Tit. 16. de verbor signif leg 239. § 5. Decuriones dictos aiunt ex eo quòd initio cùm coloniae deducerentur decima pars eorum qui ducerentur consilii publici gratiâ conscribi solita sit They were so called because at the first when Colonies were sent out the tenth part of them were appointed to sit as a standing Councel to manage affaires And such an one at this time was Joseph and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person of great eminence CHAP. XVI 1. AND when the sabbath was past Mary Magdalen and Mary the mother of James and Salome had bought sweet spices that they might come and anoint him Paraphrase 1. embalme 2. And very early in the morning the first day of the week they came unto the sepulchre note a at the rising of the sun Paraphrase 2. when the Sun was appearing in their Horizon 3. And they said among themselves Who shall roll us away the stone from the doore of the sepulchre 4. And when they looked they saw that the stone was rolled away for it was very great Paraphrase 3 4. And questioning one with another who should roll away the stone from the doore of the tomb it being a very great stone they looked up and discerned that it was already removed 5. And entring into the sepulchre they saw a young man sitting on the right side clothed with a long white garment and they were affrighted Paraphrase 5. an Angel in the appearance of a young man 6. And he saith unto them Be not affrighted ye seek Jesus of Nazareth which was crucified he is risen he is not here behold the place where they laid him 7. But goe your way tell his disciples and Peter that he goeth before you into Galilee there shall ye see him as he said unto you Paraphrase 7. But stay not here seeking the living in a tomb but goe tell his disciples and particularly Peter that according to his own words before his death c. 14. 28. he is risen from the dead and that c. 8. And they went out quickly and fled from the sepulchre for they trembled and were amazed neither said they any thing to any man for they were afraid 9. Now when Jesus was risen early the first day of the week he appeared first to Mary Magdalen out of whom he had cast seven devils Paraphrase 8 9. and being very much amazed and frighted they did not declare this to any whom they met by the way but going to tell the Apostles what they had heard of the Angel Mat. 28. 9. before they came to them Jesus himself appeared to them and first 10. And she went and told them that had been with him as they mourned and wept Paraphrase 10. those that belonged to him that is his disciples 11. And they when they had heard that he was alive and had been seen of her believed not 12. After that he appeared in another form unto two of them as they walked and went into the countrey Paraphrase 12. to a village called Emmaus Lu. 24. 13. 13. And they went and told it unto the residue neither believed they them 14. Afterward he appeared unto the eleven as they sate at meat and upbraided them with their unbelief and hardnesse of heart because they believed not them which had seen him after he was risen 15. And he said unto them Goe ye into all the world and preach the Gospel to note b every creature Paraphrase 15. all the Gentiles 16. He that beleiveth and is baptized shall be saved but he that beleiveth not shall be damned Paraphrase 16. And he that receiveth the Gospel preached by you and thereupon becomes a proselyte or disciple of Christ and desires and receives Baptisme the seale of the new Covenant shall for all his former sins sincerely repented of and forsaken receive plenary pardon and upon perseverance in new life eternall blisse but he that stands out obstinately and impenitently shall be damned 17. And these signes shall follow them that believe In my name shall they cast out devils they shall speak with new tongues Paraphrase 17. And moreover for the propagating the Gospel as farre as may be the Spirit shall be powr'd out upon you and from you communicated to others and thereby ye shall be enabled to doe miracles cast out devils speak strange languages Act. 2. c. 18. note c They shall take up serpents and if they drink any deadly thing it shall not hurt them they shall lay hands on the sick and they shall recover 19. So then after the Lord had spoken unto them he was received up into heaven and sate on the right hand of God 20. And they went forth and preached every where the Lord working with them and confirming the word with signes following Amen Annotations on Chap. XVI V. 2. At the rising The various readings in this place may deserve to be taken notice of 1. Gregorie Nyssen Serm. de Resurr saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most exact Copies put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now And so Eusebius de Demonstr Euang. l. 10. in the end reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sun being now risen and so Lucas Brugensis cites it out of some Manuscripts 2 ly The ancient Greek and Latine MSS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense and if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now be joyned with that the plain sense will be the sun now rising or as our English at the rising of the sun and so it will agree exactly with S. Matthew's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day beginning to appear or shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day beginning to shine saith Ignatius ad Trall V. 15. Every creature What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is clear by comparing this passage with the same as 't is set down in the other Gospels In S. Matthew with whom S. Mark throughout most exactly agrees it is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goe and gather disciples over all nations and immediately follows as here baptizing thâ—m c. In S. Luke thus c. 24 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉
the East is used in other places of Scripture some of the Greek Scholiasts have still applied it to Christ As Bar. 4. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look toward the East i. e. saith Olympiodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sun of righteousnesse our Lord Jesus Christ And Jer. 23. 5. I will raise up unto David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint the righteous East Severus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the Sun of righteousnesse And from hence perhaps it is that Tacitus hist l. 5. at the destruction of Jerusalem saith that some on that occasion remembred antiquas Sacerdotum literas the antient writings of the Priests which foretold eo ipso tempore fore ut valesceret Oriens that at that very time it should come to passe that the East should prevail i. e. Christ cujus nomen est Oriens whose name is the East meaning all this while by the East that Orient or rising Sun and not the point from whence he risech To which purpose also may applied that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of all things sent him forth in the word from whence the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes his most ancient son or first born V. 79. Shadow of death What is the meaning of this figurative speech the shadow of death will be best conjectured by comparing it with Psal 23. 4. though I walk thorow the valley of the shadow of death c. There making God his shepheard v. 1. he compares himself to a sheep which feeds sometimes upon an hill sometimes in a valley and again may be supposed to be in danger of Wolves or else free from that danger The hills being the highest have all the light and warmth of the sun upon them and the valleyes contrariwise that are shaded by the hills have much lesse of that warmth or light and being also more subject to incursion of Wolves then the hills were where their coming would be more discernible this is there the meaning of the valley of the shadow of death a gloomie vale of danger of the utmost evil Proportionably here in a spiritual sense the shadow of death is a state of sin and ignorance want of light or knowledge and want of warmth or grace the description of the state under the Law which afforded neither of these in any proportion to what is now done by Christ and so left men in a dangerous condition till Christ was thus pleased to shine upon them and thereby to rescue them out of it CHAP. II. 1. AND it came to passe in those dayes that there went out a decree from Caesar Augustus that note a all the world should be note b taxed Paraphrase 1. Augustus the Roman Emperour that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls c. according to their families 2. And this taxing was first made when Cyrenius was governour of Syria Paraphrase 2. was sent Procurator into Syria under which province Palaestine was to enrol that part of the Empire note b. 3. And all went to be taxed every one into his own city Paraphrase 3. to the city where their Ancestours were born and so these to the city where David was born from whence they came ver 4. 4. And Joseph also went up from Galilee out of the city of Nazareth into Judaea unto the city of David which is called Bethlehem because he was of the house and linage of David Paraphrase 4. And so though Ioseph dwelt in Galilee in the city Nazareth he was forced to go into Iudaea 5. To be taxed with Mary his espoused wife being great with child 6. And so it was that while they were there the dayes were accomplished that she should be delivered 7. And she brought forth her first born son and wrapped him in swadling clothes and laid him in a note c manger because there was no room for them in the Inne 8. And there were in the same countrey shepheards abiding in the field keeping note d watch over their flock by night Paraphrase 8. by turns over their flock some one watch of the night some another 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid Paraphrase 9. And an Angel of God appeared to them in a shining cloud signifying God's especial signal presence there See note on Mat. 3. k. 10. And the Angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people 11. For unto you is born this day in the city of David a Saviour which is Christ the Lord. Paraphrase 11. For the Messias or God incarnate is this day born in Bethlehem Davids city 12. And this shall be a sign unto you Ye shall find the babe wrapped in swadling clothes lying in a manger Paraphrase 12. And by this you shall distinguish this child from all others 13. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Paraphrase 13. Angels so farre from envying this dignity of mans nature that they congratulated it and thereupon sang this hymne 14. Glory to God in the highest and on earth note e peace good will towards men Paraphrase 14. God be glorified by them which are in the highest heavens the Angels c. because of that peace which this birth of Christ hath brought on the earth and because of that favour mercy reconciliation of God toward men which is wrought thereby or because of that reconciliation of God toward those that are found sincere before him 15. And it came to passe as the Angels were gone away from them into heaven the shepheards said one to another Let us now go even unto Bethlehem and see this thing which is come to passe which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in a manger 17. And when they had seen it they made known abroad the saying which was told them concerning this child Paraphrase 17. whole story of all that 18. And all they that heard it wondred at those things which were told them by the shepheards 19. But Mary kept all these things and pondered them in her heart Paraphrase 19. comparing them one with another in her private meditation without speaking of them to any 20. And the shepheards returned glorifying and praising God for all the things that they had heard and seen as it was told them Paraphrase 20. for the real completion of all those things which were first told them by an Angel and then heard and seen by themselves 21. And when eight dayes were accomplished for the circumcising of the child his name was called Jesus which was so named of the Angel before he was conceived in the womb Paraphrase 21. And
Jude 23. rescue in fear or in time of danger snatching them out of the fire All which we shall referre to their several places see Note on Rom. 10. a. and 13. c. V. 33. I must walk That there is in this verse an ellipsis or defect there is little doubt and what it is will be best judg'd by comparing it with the former verse or with Joh. 5. 17. In the former verse he tells Herod that for a time he is about the businesse of his miracles curing diseases and casting out devils and it shall not be in his power to hinder him though he threaten or design to kill him v 31. he should not be able to do it but shortly indeed he should have made an end of his businesse and then he should be put to death The time of his doing miracles c. he there calls to day and to morrow as the time of his being put to death the third day and so in this verse he gives him a reason why he should not fear his threates nor go out of the way which he was advised to v. 31. because saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a necessity in respect of Gods decree that to day and to morrow that is for that space before mentioned I should cure c. or as it is Joh. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work so Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must stay here a while and do miracles and then indeed it is as necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third day or the day immediately following or adjoyning see Note on Mar. 1. b. or after my work is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go either in that sense wherein that word is taken c. 22. 22. that is to be put to death and so 't will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be martyr'd as we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nyssen and other Christian writers or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go from thence as he was advised to do v. 31. up to Jerusalem that being the place where the judgement of the great Sanhedrim was where and no where else the cases of Prophets which were accused of any great crime were to be tryed see Cunaeus de Repub. Heb. l. 1. c. 12. whereupon it follows immediately O Jerusalem Jerusalem V. 34. Vnder her wings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather under the wings seems to be a Proverbial phrase among the Jews for gathering and admitting of Proselytes thus in Maimonides tit Isuri bia c. 13. speaking of the three wayes of receiving Proselytes circumcision baptisme sacrifice he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And in like manner through all ages as oft as a Gentile would enter into the Covenant and be gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the wings of the divine Majesty and take upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the yoke of the law c. where the wings of the divine Majesty referring to the manner whereby God signified his presence in the Arke and in the holy of holies by the Cherubims wings that covered the Propitiatory the being gathered under his wings is there set for his entering into the Covenant and attended with undertaking the yoke of the Law that is obedience to his Commands and being his Proselytes and so here Christs gathering as a bird under the wings is the preaching the New Covenant to them and calling them all as Proselytes to receive it See Note on 1 Cor. 10. a. CHAP. XIV 1. AND it came to passe as he went into the house of one of the note a chief Pharisees to eat bread on the sabbath day that they watched him Paraphrase 1. And being upon an invitation perswaded to go on a Sabbath day and dine with one of the Pharisees of great quality a Ruler or member of one of their Consistories they themselves that had thus invited him did insidiously and treacherously watch and observe what he would do on purpose to take advantage against him A thing contrary to all laws of hospitality 2. And behold there was a certain man before him which had the dropsie 3. And Jesus answering spake unto the Lawyers and Pharisees saying Is it lawfull to heal on the sabbath day Paraphrase 3. by way of prevention asked a question of the Doctors of the law and Pharisees that were present saying Is the working of a cure on a sick man a thing forbidden and so unlawfull to be done upon a sabbath day 4. And they held their peace And he took him and healed him and let him go 5. And he answered them saying Which of you shall have an asse or an oxe fallen into a pit and will not straightway pull him out on the sabbath day Paraphrase 5. And he said unto them 6. And they could not answer him again to these things 7. And he put forth a parable to those which were bidden when he marked how they chose out the chief rooms saying unto them 8. When thou art bidden of any man to a wedding sit not down in the highest room lest a more honourable man then thou be bidden of him 9. And he that bad thee and him come and say to thee Give this man place and thou begin with shame to take the lowest room 10. But when thou art bidden go and sit down in the lowest room that when he that bad thee cometh he may say unto thee Friend go up higher then shalt thou have worship in the presence of them that sit at meat with thee Paraphrase 7 8 9 10. And being at this feast he observed how desirous those persons Doctors of the law and Pharisees c. were every of them to take place or have the precedence at the feast and thereupon knowing their inclinations he spake this parable to them which imported how much more honourable it is for a man to set himself below then above his place and how certain a way that is to get him honour 11. For whosoever exalteth himself shall be abased and he that humbleth himself shall be exalted Paraphrase 11. For humility is the onely thing that is valued or commended or thought fit to be rewarded either by God or man 12. Then said he also to him that bad him When thou makest a dinner or a supper call not thy friends nor thy brethren neither thy kinsmen nor thy rich neighbours lest they also bid thee again and a recompense be made thee Paraphrase 12. Let not thy intertainments be of those which can or are likely to entertain thee again or to whom thou hast obligations of asfinity c. for this is but a worthlesse way of hospitality in which there is nothing commendable or thank-worthy 13. But when thou makest a feast call the poor the maimed the lame the blinde 14. And thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the resurrection of the just Paraphrase 13 14.
above all Angels c. a place of preeminence peculiar to him CHAP. XXIV 1. NOW upon the first day of the week very early in the morning they came unto the sepulchre bringing the spices which they had prepared and certain others with them Paraphrase 1. Mary Magdalen c. Mat. 27. 1. and here v. 10. 2. And they found the stone rolled away from the sepulchre 3. And they entred in and found not the body of the Lord Jesus 4. And it came to passe as they were much perplexed thereabout behold two men stood by them in shining garments 5. And as they were afraid and bowed down their faces to the earth they said unto them Why seek yee the living among the dead Paraphrase 5. and did obeysance to them they asked them saying Do you search in a tombe or grave for one that is risen from the dead 6. He is not here but is risen Remember how he spake unto you when he was yet in Galilee Paraphrase 6. Mat. 17. 23. 7. Saying The son of man must be delivered into the hands of sinfull men and be crucified and the third day rise again Paraphrase 7. put to death by the heathens Romans 8. And they remembred his words 9. And returned from the sepulchre and told all these things unto the eleven and to all the rest Paraphrase 9. the other disciples of Christ which were not ofthat number 10. It was Mary Magdalen and Joanna and Mary the mother of James and other women that were with them which told these things unto the Apostles 11. And their words seemed to them as idle tales and they believed them not 12. Then arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondring in himself at that which was come to passe Paraphrase 12. and returned to the place from whence he came and where he abode being much amazed to see the body gone our of the grave See note on Joh. 20. a 13. And behold two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs Paraphrase 13. Mar 16. 12. 14. And they talked together of all these things which had happened 15. And it came to passe that while they communed together and reasoned Jesus himself drew near and went with them Paraphrase 15. joyned himself to their company 16. But their eyes were held that they should not know him Paraphrase 16. And at first through Gods will so disposing it they discerned not that it was Jesus 17. And he said unto them What manner of communications are these that ye have one to another as ye walke and are sad 18. And the one of them whose name was note a Cleophas answering said unto him Art thou only a stranger in Jerusalem and hast not known the things that are come to passe there in these days Paraphrase 18. that are notoriously come to passe there and talkt of by all at this time 19. And he said unto them What things And they said unto him Concerning Jesus of Nazareth which was a Prophet mighty in deed and word before God and all the people Paraphrase 19. in miracles and in doctrine approved by God 20. And how the chief priests and our rulers delivered him to be condemned to death and have crucified him Paraphrase 20. to the Roman procurator accused him and required him to be put to death and accordingly at last they 21. But we trusted that it had been he which should have redeemed Israel And beside all this to day is the third day since these things were done Paraphrase 21. But we were full of hope that he had been the Messias so long expected by us And this being the third day since his crucifixion 22. Yea and certain women also of our company made us astonished which were early at the sepulchre Paraphrase 22. Some women that were followers of him together with us and that were this morning at the monument wherein he was laid came and told us wonderfull things 23. And when they found not his body they came saying that they had also seen a vision of Angels which said that he was alive Paraphrase 23. How that they found not his body there but met with Angels which told them that he was risen from the dead 24. And certain of them which were with us went to the sepulchre and found it even so as the women had said but him they saw not Paraphrase 24. And some of the twelve disciples Peter and John 25. Then he said unto them O fools and slow of heart to believe all that the prophets have spoken 26. Ought not Christ to have suffered these things and to enter into his glory Paraphrase 26. Is it not by those prophets foretold to be decreed by God that the Messias should be-despised by men and slaughtered by them Isa 53. 8. before he should enter on his kingdome 27. And beginning at Moses and all the prophets he expounded unto them in all the scriptures the things concerning himself 28. And they drew nigh unto the village whither they went and he made as though he would have gone farther 29. But they constrained him saying Abide with us for it is towards evening and the day is farre spent and he went in to tarry with them 30. And it came to passe as he sate at meat with them he took bread and blessed it and brake and gave to them Paraphrase 30. after the manner of the master of the family blessed the meat and carved and distributed it to them 31. And their eyes were opened and they knew him and he vanished out of their sights Paraphrase 31. Which occasioned see v. 35. their first suspicion that it was Christ And presently they discern'd that it was very he And he immediately disappeared in what manner or by what means it is not known 32. And they said one to another Did not our heart burn within us while he talked with us by the way and while he opened to us the scriptures Paraphrase 32. Was there not an unusuallwarmth of affections and passion upon us all the time that 33. And they rose up the same houre and returned to Jerusalem and found the eleven gathered together and them that were with them Paraphrase 33. used to associate with them 34. Saying The Lord is risen indeed and hath appeared to Simon Paraphrase 34. And assoon as they came told them saying See 1 Cor. 15. 5. 35. And they told what things were done in the way and how he was known of them in breaking bread Paraphrase 35. by his blessing and carving the meat ver 30. they came to discern him to be Christ not knowing it a long time 36. And as they thus spake Jesus himself stood in the midst of them and saith unto them Peace be unto you 37. But they were terrified and affrighted and supposed that they had seen a spirit Paraphrase 37. And they were in a terrible
the water stepped in was made whole of whatsoever disease he had Paraphrase 4. For an angel or as it may be probably supposed an officer for that purpose see note on Act. 12. d. and here note a. 5. And a certain man was there which had an infirmity thirty and eight years 6. When Jesus saw him lie and knew that he had been now a long time in that case he saith unto him Wilt thou be made whole Paraphrase 6. had a tedious chronical sicknesse of it 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the pool but while I am coming another steppeth down before me 8. Jesus saith unto him Rise take up thy bed and walk 9. And immediately the man was made whole and took up his bed and walked and on the same day was the sabbath 10. The Jewes therefore said unto him that was cured It is the sabbath day it is not lawfull for thee to carry thy bed Paraphrase 10. the carrying of thy bed is the carrying of a burthen and that a labour contrary to the Sabbatick rest and therefore unlawfull to be done by thee 11. He answered them He that made me whole the same said unto me Take up thy bed and walk 12. Then asked they him What man is he that said unto thee Take up thy bed and walk 13. And he that was healed wist not who it was for Jesus had conveighed himself away a multitude being in that place Paraphrase 13. For by reason of the great multitude that was there at the time Jesus had opportunity to depart from among them without any mans taking notice of it 14. Afterward Jesus findeth him in the Temple and said unto him Behold thou art made whole sinne no more lest a worse thing come unto thee Paraphrase 14. The cure that was lately wrought upon thee thou knew'st not by whom must oblige thee to an upright reformation of life or els thou art to expect more fearfull judgments then that disease was 15. The man departed and told the Jewes that it was Jesus which had made him whole 16. And therefore did the Jewes persecute Jesus and sought to slay him because he had done these things on the sabbath day Paraphrase 16. both wrought a cure which they thought unlawfull on the sabbath Mar. 3. 2. and also bad him to carry his bed v. 10. 17. But Jesus answered them My Father worketh hitherto and I work Paraphrase 17. To this exception of theirs against him because of his curing on the Sabbath Jesus made this reply God my Father from whose rest you take the celebration of the sabbath did not so rest from all work on the sabbath day but that ever since he hath done works of providence see Chrysostome hom 10. in Gen. p. 63. and of preservation and mercy every day And why may not I his Son doe so without exception my Fathers actions and mine being the same 18. Therefore the Jewes sought the more to kill him not only because he had broken the sabbath but said also that God was his father making himself equall with God Paraphrase 18. which the Jewes that knew that the son of God must be of the very divine nature as a son is of the same nature with his father and therefore equall with God â—â—erpreted to be a blasphemy in him whom they believed not to be the Messias and therefore fit to be punished with death 19. Then answered Jesus and said unto them Verily verily I say unto you The Son can doe nothing of himself but what he seeth the Father doe for what things soever he doth these also doth the son likewise Paraphrase 19. To this exception of theirs against Christ he answers although I affirm my self the son of God and so am rightly concluded by you to be equall with my Father yet this is farre from being matter of impiety in me farre from opposing my self against God For I doe nothing but what is the expresse will of my Father that I should doe and therefore t was reasonable for me to say what I did v. 17. that my Fathers actions will justifie me in doing the 〈◊〉 20. For the Father loveth the Son and sheweth him all things that he doth and he will shew him greater things then these that ye may marvaile Paraphrase 20. For out of the infinite love my Father bears to me he communicates all things to me and by that means you are likely to have greater matter of wonderment then this curing a sick man on the sabbath can amount to 21. For as the Father raiseth up the dead and quickneth them even so the Son quickneth whom he will Paraphrase 21. For even to the raising of the dead farre greater then the curing of the sick my Father hath communicated his power to me and as my Father raiseth so will I whomsoever I please 22. For the Father judgeth no man but hath committed all judgment unto the Son Paraphrase 22. And for the office of judging Angels or Men my Father doth it not himself but hath put all into the Sons hand both the present governing of the Church and finall sentencing of all 23. That all men should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father which hath sent him Paraphrase 23. And so by this means it appears that as it was no fault in me to say what I did v. 17. though it were the equalling my self with the Father so it must needs be great hypocrisie in you to think and pretend that you zealously honour my Father when you do despise and dishonour me which am sent with this power at this time on purpose to be honoured by all men in the same manner as my Father is honoured that so I may work a reformation among you 24. Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Paraphrase 24. This is so perfectly the will of my Father that I must tell you that on your heeding and hearkning to me at this time and believing and entertaining my doctrine as the message of God depends your eternall well-being your escaping eternall death and attaining eternall life 25. Verily verily I say unto you The hour is coming and now is when the dead shall heare the voice of the son of God and they that heare shall live Paraphrase 25. And I assure you this power which God my Father hath given me at this time extendeth to the greatest things even to raising the dead out of their graves as also sinners out of their graves of sinne which power you shall shortly see nay in the spirituall sense is already exercised by me 26. For as the Father hath life in himself so hath he given to the Son to have life in himself Paraphrase
to the knowledge of my father 20. These words spake Jesus in the treasury as he taught in the Temple and no man laid hands on him for his houre was not yet come Paraphrase 20. These things Jesus said in that part of the Temple where the chest stood into which the offerings were put where he publickly taught the people and that without any man offering to lay hands on him God so disposing of it for a season 21. Then said Jesus again unto them I goe my way and ye shall seek me and shall dye in your sinnes whither I goe ye cannot come Paraphrase 21. I shall depart from hence and then you shall seek me unprofitably and by contemning or as it is interpreted v. 24. not believing me now bring judgements upon your selves as they that take no warning by the preaching of the Prophet Ezech. 2. 9. And then 't will be too late to wish for this time again for I shall be gone farre out of reach of your coming to me 22. Then said the Jews Will he kill himself because he saith whither I goe ye cannot come Paraphrase 22. The Jews not understanding to what his speech drove said one to another what will he kill himself c. 23. And he said unto them Ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall dye in your sins for if ye believe not that I am he ye shall dye in your sins Paraphrase 23 24. You and I are from very contrary distant originals your affections like your selves are of an earthly temper and original and therefore can phansie such black interpretations of my speeches as if I would kill my self when my meaning is that I shall ascend to heaven whence I came and if ye believe not that I am the Messias ye shall lose the benefit that I came to bring you and dye without any remedy in your sins 25. Then said they unto him Who art thou And Jesus saith unto them Even the same that I said unto you note b from the beginning Paraphrase 25. I have told you all this while He that is sent from the Father the Messias and if you ask me never so often I can tell you no otherwise 26. I have many things to say and to judge of you but he that sent me is true and I speak to the world those things that I have heard of him Paraphrase 26. I could by many evidences charge and aggravate your infidelity but I will use no other but the testimony of my father which is alone sufficient to convince you and having my commission from him I speak nothing but what that commission extends to 27. They understood not that he spake to them of the Father Paraphrase 27. This speech of his they understood not not yet conceiving that by him that sent him he meant the Father 28. Then said Jesus unto them When ye have lift up the son of man shall ye know that I am he and that I doe nothing of my selfe but as my father hath taught me I speak these things Paraphrase 28. After the Romans crucifying of me which I now foretell you and that by your instance and urging them to it there will be those evidences yielded you of my being truely what now you will not believe me to be viz. my resurrection ascension c. that you shall have no excuse to deny it then shall ye be convinced either to the working your repentance or your destruction that I am the Messias and came from God and doe nothing but according to my Commission from him 29. And he that sent me is with me the Father hath not left me alone for I doe always those things that note c please him Paraphrase 29. And as I had at my coming commission from him so is he perpetually present with me in all I doe to advance and promote all the designes of my coming that is to prosper all I set about for I doe nothing but by his appointment and commission 30. As he spake these words many believed on him 31. Then said Jesus to those Jews which believed on him If ye continue in my word then are ye my disciples indeed Paraphrase 31. constantly practise my commands you are truly and really my followers and disciples 32. And ye shall know the truth and the truth shall make you free Paraphrase 32. And those truths which I shall reveal to you shall bestow upon you a most valuable freedome 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free Paraphrase 33. Then the other Jews there present not the believers v. 31. but those that were more bloudily disposed v. 37. replyed saying We are heires to the promises made to Abraham and never yet subdued to be slaves to any and besides we are exercised in the study of the law and of all such we have a proverb that such a man is a servant to no man what can the meaning of those words be that the truth shall make us free 34. Jesus answered them Verily verily I say unto you whosever committeth sin is the servant of sin Paraphrase 34. Jesus answered them I assure you you are mistaken in that opinion of your selves in thinking your selves to be freemen your being born of Abrahams seed will not prove it for living and going on in grosse courses of sin ye are to know that there are no such slaves as they that live indulgent in sin 35. And the servant abideth not in the house forever but the son abideth forever 36. If the son therefore shall make you free ye shall be free indeed Paraphrase 35 36. And being such you are far from having any right to be continued in Gods family which belongs only to sons In the common account of the world a servant is so far from being a son and so from having any right to the inheritance of the family that he is at the mercy of the son when he comes to the fathers estate to cast him quite out of the family and unlesse the son make him free he cannot be free nor consequently be so much as capable of being adopted and this is the case of all such as you of every indulgent sinner Christ must lofe him from his spirituall bondage that of his sin or else he is not capable of any benefit of son-ship so much as by adoption 37. I know that ye are Abrahams seed but ye seek to kill me because my word hath no place in you Paraphrase 37. And as long as you are ingaged in any such sinfull course as by your defigning my death it seems you are 't is not your being Abrahams children that will make you or demonstrate you freemen 38. I speak that which I have seen with my father and ye doe that which ye have seen with your
rejected by the Jews suffer rise and ascend to heaven and then upon the Jews obstinate holding out the Gospel should be preached to the Greeks and all the rest of the heathen world 24. Verily verily I say unto you Except a corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit Paraphrase 24. Assuredly my death saith he is a means of bringing more unto the falth then my life would be as it fares with corn put into the earth which by that means dies but arises with abundance of encrease 25. He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal Paraphrase 25. And so in proportion it shall be with you the venturing of your lives and sticking fast to me is the thrivingst surest way of preserving your selves 26. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honor Paraphrase 26. If any man will be my disciple see Luke 8. a. he must provide to suffer as I shall And if he thus keep close to me he shall fare as well as I do whatsoever he suffer here be rewarded by my Father abundantly see Note on 1 Tim. 5. d. 27. Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour Paraphrase 27. I am not impassible or subject to no affection such as desire of life c. but in all these just as you are The apprehension of that which is now approaching is a great perturbation to me Which way shall I turn me shall I pray to my Father to deliver me from the danger to rescue me from dying But this was it for which I came into the world that I might suffer And therefore I shall not absolutely pray against that 28. Father glorifie thy name Then came there note b a voice from heaven saying I have both glorified it and will glorifie it again Paraphrase 28. No this shall be my prayer that my Father will so dispose of me that I may do whatsoever it is that may most tend to the glorifying of his name in me Upon his saying those words there came a clap of thunder and with it a voice from heaven audible in these words I have c. 29. The people therefore that stood by and heard it said that it thundred Others said An Angel spake to him Paraphrase 29. And of the multitude there present some took notice of the thunder with which that voice came others of the voice it self 30. Jesus answered and said This voice came not because of me but for your sakes 31. Now is the judgement of this world now shall the prince of this world be cast out Paraphrase 30 31. Upon this Jesus said to them This voice from heaven came not to answer or satisfie me but to convince you and bring you to the faith or assure you that my death shall tend to the glory of God and bringing down of sin and Satan ch 16. 11. 32. And I if I be lifted up from the earth will draw all men unto me Paraphrase 32. And I being crucified see Note on Mat. 1. h. will by that means bring a great part of the whole world to believe on me Gentiles as well as Jews 33. This he said signifying what death he should die Paraphrase 33. This speech Christ meant as an intimation not only that he should be put to death but also what kinde of death this should be viz. crucifixion which is an elevation or 〈◊〉 to the cross and an holding out the hands as if it were to invite all to him promising an hospitable reception See 〈◊〉 34. The people answered him We have heard out of the law that Christ abideth for ever and how sayest thou The son of man must be lift up Who is this son of man Paraphrase 34. To this discourse about his death the people made an objection that their Doctors had taught them out of scripture Psal 110. so the word Law signifies ch 10. 34. see Note a. and perhaps Isai 40. 8. that the Messias shall endure for ever and never die and therefore if it were true what he said that the son of man must be put to death they could not guess what he meant by the son of man sure not the Messias 35. Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth Paraphrase 35. To this he answered I am not likely to stay long amongst you here on earth make use of me the light of the world while I am with you or else you are likely to be left in the dark in a blinde unhappy condition for ever and do not upon your traditions perswade your selves that I shall alway continue among you here because I am the Messias 36. While ye have the light believe in the light that ye may be the children of light These things spake Jesus and departed and did hide himself from them Paraphrase 36. I shall continue with you but a while and therefore be sure ye make haste to learn sufficient for your whole lives to come to get your directions complete that you may live like Christians When Jesus had said this he went away and concealed himself from them at Bethany probably for a while 37. But though he had done so many miracles before them yet they believed not on him Paraphrase 37. All this did not effectually work on them but though he had done all these miracles in their sight yet they did not believe on him 38. That the saying of Esaias the prophet might be fulfilled which he spake Lord who hath believed our report and to whom hath the arm of the Lord been revealed Paraphrase 38. And thereby the prophecy of Esaias ch 53. 1. was fulfilled which was to this purpose How few are there that have been by all Christ's miracles convinced that he is the Messias 39. Therefore they note c could not believe because that Esaias said again 40. He hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted that I should heal them Paraphrase 39 40. That other prophecie also had not been fulfilled had they not thus disbelieved him wherein the just judgement of God forsaking and bringing the punishment of blindness upon them was pronounced by that prophet against the stubborn obdurate Jews who by this means are likely never to be converted or pardoned 41. These things said Esaias when he saw his glory and spake of him Paraphrase 41. These things were spoken by that prophet in setting down a vision of his when Christ's being on the earth was revealed to
flesh his entring on his kingdome and as a branch of that his coming to be avenged on his crucifiers Matth. 24. 1. so the last daies here signifie peculiarly the time beginning after the Resurrection and Ascension of Christ as here appears by the powring of the Spirit and the prodigies ver 19. before the great and terrible day of the Lord ver 26 that is this destruction of Jerusalem So 2 Tim. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last daies that is not long after the Resurrection of Christ should come those hard times to wit before the destruction of the Jewes and so in the latter times 1 Tim. 4. 1. So Hebr. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies of the Messias and 1 Cor. 10. 11. we that is Christians on whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the ages are come So Jam. 5. 3. speaking of the wealthy Jewes he saith that they have treasured up their wealth as fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or against the last daies that is against those times of destruction when their wealth should but doe them mischief mark them out for prizes and preyes before other men So 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last time noting no question that time then at hand wherein the incredulous Jewes should be destroyed and the believers rescued out of their persecutions and dangers which is there denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance ready to be revealed according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mentioned Lu. 13. 23. a. and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. after a little time yet of temptations or sufferings So again for the time of Christ in generall 1 Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2 Pet. 3. 3. and Jude 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the more speciall sense that there should be Atheisticall scoffers that should accuse Christ of breaking his promise in coming to avenge himself on the crucifiers and to rescue the Christians from their persecutors So 1 Joh. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the last hour to the same sense of that approaching judgment which was then yet neerer at hand And all this taken from that prophecy of Moses Deut. 31. 29. Evil will befall you in the latter daies In reciting this parcell of Joels prophecy it may not be unworthy our notice that where the Prophet mentions the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible day of the Lord the Hebrew word being regularly derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feare and accordingly 't is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearfull and so by the Syriack also yet the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspicuous or notable as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see to behold to observe so Deut. 1. 19. where the Hebrew hath that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible wildernesse the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious or notable so 2 Sam. 14. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made me afraid they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see me as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet from them Saint Luke here reteines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and conspicuous or notable The account of this is cleer 1. because those for whose use he wrote this book made use of the LXXII for whom therefore he was to recite it as there he found it 2. because this Greek did very fully expresse what was designed in the Hebrew the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observable notable illustrious being perfectly applicable to fearfull as well as gratefull appearances and when it is so expressing the great terriblenesse and dreadfulnesse of them V. Paines of death The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a cord or band and a pang especially of women in travail Hence the Septuagint meeting with the word Psal 18. 2. where it certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords or bands have yet rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs and so again 1 Kin. 20. 31. and in other places and from their example here S. Luke hath used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pains or pangs of death when both the addition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden fast doe shew that the sense is bands or cords V. 38. Gift of the Holy Ghost What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost signifies in relation to the persons that here are spoken to as many as should now repent and believe on Christ is apparent by the processe of the story There were that day three thousand which received the faith of Christ ver 41. and these associated and joyned themselves with the Apostles ver 42. and that in a wonderfull charitable manner had all things common c. ver 44. In the third chapter the Apostles work that cure on the impotent man and on that occasion preach Christ to the Jewes again and chap. 4. the Sanhedrim c. apprehend them and upon consultation dismisse them again and they return to their auditors the believers foremention'd ver 23 24. And they blessing and praising God and applying the Psalmists predictions to their present condition and praying to God for his powerfull assistance to propagate the Gospel it follows ver 31. that as they prayed the place was shaken in like manner as chap. 2. 2. when the holy Ghost descended on the Apostles and they were all filled with the holy Ghost that is certainly all the believers foremention'd not the Apostles who were thus filled before And so this promise of S. Peters was punctually fulfill'd upon them What the effect of this gift was among them is no farther there set down then that they spake the word of God with boldnesse that is they were wonderfully confirmed by this means in their assurance of the truth of the Gospel and so making no question of the truth of what they had learn't from the Apostles they spake of it among themselves and to others with all cheerfulnesse and confidence despising the terrors of the Jewes as they did their worldly possessions ver 32. and continuing that high pitch of charity which had before been observed to be among them chap. 2. 44. And so thus farre this gift of the holy Ghost signifies no more then a miraculous Confirmation of these believers formerly Baptized in the faith and Christian practises which they had received but this no doubt then attended with other extraordinary gifts of the holy Ghost in respect of which they are there said to be fill'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the holy Ghost And then the onely difficulty will be what kind of gifts these were whether inward or outward For both these are promised indefinitely to believers
that is bringing on the person that which is ruinous to himself or on others that which is poysonous or infectious to them And such most eminently was the heresie of the Gnosticks at that time Ib. Bond of iniquity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Septuagint of the old Testament treason 2 Kin. 11. 15. and 12. 20. and Jer. 11. 9. a conspiracy league or covenant and by it the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Jer. 11. 19. where Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspiracy The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Isai 58. 6. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith David de Pomis aequivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies a binding together of minds and both there and here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse added to it it denotes by an hypallage a most unrighteous impious treason or treachery a villanous piece of hypocrisie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mammon of unrighteousnesse is all one with the false or deceitfull mammon Simons designe in this proposall being not to advance Christs kingdome by his having that power of giving the holy Ghost but to set up for himself as he after did in opposition to Christ and to have this addition of miracles superadded to those which by his sorcery he was able to doe V. 29. The Spirit said It may here be question'd what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit 's saying unto Philip. Some kind of extraordinary revelation it certainly was but whether in a vision by appearance of an Angel or 2dly by a voice from heaven or 3dly by afflation of the Spirit of God after the manner that Prophets received Revelations it is uncertain Of the first sort there are examples in this book ch 10. 3. Cornelius in a vision saw an Angel of the Lord coming and saying to him and so here v. 26. the Angel of the Lord spake unto Philip Of the second at the Baptisme of Christ and at the conversion of Saint Paul And of the third chap. 10. 19. where after his Vision of the sheet as he thought thereupon the Spirit said unto him and the same is repeated again ch 11. 11. so ch 13. 2. as they were ministring that is praying and fasting the holy Spirit said Separate to me Barnabas and Saul Which as it was not in any dream or vision so that it was by voice from heaven doth not appear probable by any argument discernible in the story but on the other side the frequent testimonies of the Spirits revealing by way of Prophetick afflation who should be set apart for the offices of the Church are evidences that it was so here Thus Clemens tells of those times that they ordained Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerning by the Spirit who should be ordained and again that they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having received perfect foreknowledge who should be constituted Bishops as Moses saith he foreknew by revelation from God that Aaron should have the Priesthood and accordingly that without the direction of the Spirit they advanced none to this dignity So saith S. Paul of Timothy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Episcopal office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given him by prophecie 1 Tim. 4. 14. ch 1. 18. that is by Revelation as Prophesying is of things presently to be done as well as predictions of the future and signifies no more 1 Cor. 14. 24 31. then having somewhat revealed to him v. 30. So saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Episcopal dignity being great wanted Gods suffrage to direct on whom it should be bestow'd see Note on 1 Tim. i. e. Thus Act. 20 28. it is said of the Bishops of Asia that the holy Ghost had set them over the flock And in this sense it may fitly be affirmed of Philip that being full of the holy Ghost ch 6. 3. he had the afflations of the Spirit of God such as Prophets and by such an afflation the Spirit here bad him c. Thus Agabus signified by the Spirit that is by prophetick revelation that there should be a famine ch 11. 28. Thus the holy Ghost witness'd in every city that is prophets foretold c. 20. 23. 21. 11. that bonds and afflictions did abide Paul One onely objection I foresee against this exposition in this place that ver 39. it is said that the Spirit of the Lord caught away Philip which probably is to be understood of an Angel carrying him away out of his sight and then why should not the Spirit here as well as the Spirit of the Lord there signifie an Angel also especially when there is mention of an Angel speaking to him ver 26. But to this the answer will be very sufficienâ—â—f the reading of the Kings MS. be accepted in that verse and that is attested by many other copies own'd by Eraesmus Beza and so cited by S. Jerome Dial. Orthod Luciferian the holy Spirit fell upon the Eunuch c. but the Angel of the Lord caught away Philip see Note i. For then as the Angel bad him go to the Eunuch so he carried him away again which no way hinders but that the Spirit here may be taken in that other sense V. 31. The place of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a section or lesser division of Scripture of which there be two in the first chapter of Matthew and so forward The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitions or sections V. 33. In his humilition This verse is acknowledged to be a citation of Isa 53. 8. not out of the Hebrew but the Septuagints translation which therefore must be interpreted by looking back on the Original there And that will be best rendred thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an assembly so the word is used Jer. 9. 2. and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synode that is by the Sanhedrim of the Jewes who had determined to have him put to death and made the people cry out against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away with him away with him whereas the Greek seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sentence of the Roman Procurator Pilate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken away distinctly signifying the manner of his being put to death which being so foul and irrationall and strange that he that came to save should not onely not be believed but be also put to death by them be entertained so coldly and used so barbarously the Jewes and Romans both conspiring in it the exclamation that followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall describe his generation will most probably signifie what an accursed wicked generation was that wherein he was born for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his generation signifies
the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though â—o incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the
Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe any thing with cunning and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knavery forgery deceit and so likewise Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing wicked or cunning things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked I suppose without a comma contriver or cunning subtile person V. 15. Rulers of the Synagogue The Synagogues in the regions of Judaea not alwaies signifying their Consistories or Judicatures but also their places for religious duties hearing the Law and Prophets read was answerable to the coetus Ecclesiastici the religious assemblies saith Bertram de Rep. Jud. p. 154. of the Levites and Prophets instituted at first by Joshua and Samuel by prescript of law The Archisynagogi therefore are parallel to and supply the place of those Levites and Prophets those that officiated there of which consequently there were more then one in the same Synagogue and so c. 11. 8. and 17. Crispus and Sosthenes are Archisynagogi of the synagogue at Corinth And the ancient Gr. Lat. MS. ch 14. 2. in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making express difference between the rulers or chief of the synagogue that officiated there and the Rulers of the Consistory or judicature V. 18. Suffered he their manners That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried as a nurse is the right reading there is little doubt this being the very word twice used by the Septuagint Deut. 1. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Romane and Basil editions have it for that which is in the Hebrew hath born thee as a parent or nurse doth a child not only bearing in armes but feeding and sustaining As sure God did those Israelites when he sent them Quailes and Manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread ready drest and sent down from heaven for them and farther undertaking all the trouble of his education and therefore the Syriack interpreter uses here a word which signifies feeding or nourishing And so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing as a nurse that is feeding and so Phavorinus also Thus in Macarius speaking of a mother and her little child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she takes up stroakes and nurses with great affection And 2. Mac. 7. 27. when the mother entreats the son to pity her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that bare and did for him as a nurse doth answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take up or carry This did God miraculously even to those murmurers But suffering his vengeances to fall upon them and sweeping them all away that came out of Aegypt but Caleb and Joshua he cannot so fitly be said to have born their manners or to have born with them V. 27. Fulfilled That there is in this verse a trajection or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there can be no question the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter part belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they adjudged or sentenced him and they fulfilled or accomplished them And such trajections are ordinary among writers and go for elegancies where they are used The onely difficulty will be to what sense the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be rendred For either that may couple the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the construction will lye thus For they that dwelt at Jerusalem not knowing and consequently condemning him fulfilled the sayings or voices or words of the Prophets or it may possibly not be a Copulative but as oft it doth Emphatically affect the words to which it is joyned viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the rendring will be not knowing him they fulfilled the words of the Prophets even those words that are every Sabbath read in their ears and therefore should in reason be taken notice of by them in or by thus condemning him But the former of these is the most probable V. 32. Raised up The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raising up signifies to raise up from the dead and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too but not so onely nor so primarily nor necessarily so but when either the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the dead or some other phrase of that nature or circumstance of the Context requires that sense For besides that notion there is another very ordinary and proper to it as when God is said to raise up a prophet that is to send him and give him commission to perform the office of a Prophet this is an usuall notion of the word So Act. 3. 22. 7. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall raise you up a prophet and so Act. 2. 30. speaking of Gods promise to David from the fruit of his loynes according to the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would raise up Christ bring the Messias into the world And the mention of the Resurrection in the next verse will not be able to assigne any other sense to that place because that may come in from the force of the sitting on his throne which is added to it it being clear that as that was promised of the Messias so it was not performed till his Resurrection So when of Theudas Act. 5. 36. of Judas of Galilee v. 37. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rose up a false prophet arising of himself or raising himself not raised by God according as among the Hebrews the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prophesying doth in hithpael the reciprocal conjugation generally signifie a false prophecie such as one receives from himself and not from God so Heb. 7. 11. What need is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there should arise or be raised another priest and again v. 15. And thus some may conceive that it should signifie in this place But 1 the Context here and 2. the importance of the second Psalme incline it the other way For here the resurrection of Christ v. 30. is the point insisted on and though his Crucifixion be first mention'd in order to that v. 27. yet there is no mention of his coming into the world or either his eternal or temporal generation And so in the following words v. 34. they again belong to Gods raising him from the dead And for the parallel betwixt begetting and resurrection it might be made clear in many particulars As for the second Psalme that clearly belongs to the setting up David King after the death of Saul and conquest over his enemies and that is aptly express'd by Gods begetting him and his being Gods son For
What is it that thou hast to tell me 20. And he said The Jewes have agreed to desire thee that thou wouldest bring down Paul to morrow into the Councel as though they would enquire somewhat of him more perfectly 21. But doe not thou yield unto them for there lie in wait for him of them more then fourty men which have bound themselves with an oath that they will neither eat nor drink till they have killed him and now they are ready looking for a promise from thee 22. So the chief captain then let the young man depart and charged him See thou tell no man that thou hast shewed these things to me 23. And he called unto him two Centurions saying Make ready two hundred souldiers to goe to Caesarea and horse-men threescore and ten note b and spearmen two hundred at the third houre of the night Paraphrase 23. Captains of two bands and bid them have their bands in readinesse and take to their assistance 70 horse-men and a guard of two hundred men to watch and ward to go to Caesarea Stratonis an haven town see Note on c. 18. c. presently after nine of the clock that night 24. And provide them beasts that they may set Paul on and bring him safe unto Felix the Governour Paraphrase 24. a horse or mule for Paul to ride on 25. And he wrote a letter after this manner 26. Claudius Lysias unto the most excellent Governour Felix sendeth greeting 27. This man was taken of the Jewes and should have been killed of them then came I with an army and rescued him having understood that he was a Roman 28. And when I would have known the cause wherefore they accused him I brought him forth into their Councel 29. Whom I perceived to be accused of questions of their Law but to have nothing laid to his charge worthy of death or of bands Paraphrase 29. no charge brought against him punishable either with death or bonds by the Roman law which had not yet set out any decree against Christians 30. And when it was told me how that the Jewes laid wait for the man I sent straightway to thee and gave commandement to his accusers also to say before thee what they had against him Farewell Paraphrase 30. also gave order to his accusers to appear before thee and implead him 31. Then the souldiers as it was commanded them took Paul and brough him by night to Antipatris 32. And on the morrow they left the horse-men to goe with him and returned to the castle 33. Who when they came to Caesarea and delivered the Epistle to the Governour presented Paul also before him 34. And when the Governour had read the letter he asked of what province he was And when he understood that he was of Cilicia Paraphrase 34. Felix the Procurator of Judaea under the Roman Emperour 35. I will hear thee said he when thine accusers are also come And he commanded him to be kept in Herods judgement hall Paraphrase 35. secured in the hall called Herod's hall Annotations on Chap. XXIII V. 9. A Spirit or an Angel Of the four severall wayes of Revelations which were among the Jewes these are confess'dly two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of voice or a voice from heaven brought by an Angel by which any thing was made known to them The other two were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim under the first Temple the twelve stones in the pectoral of the high Priest which was called hoschen judicii the irradiation of which foretold many things to the Jews This is by Josephus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracle which saith he ceased to shine 200 years before he wrote Of which see Suidas in the word Ephod and Note on Rom. 3. a. And the last was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy which under the second Temple after the death of Haggai Zachary and Malachi was taken away This was of two sorts either in time of sleep by way of dream or when they were waking by casting them into a trance or extasie where by way of vision they saw some body saying this or that to them or else seeing no shape onely heard a voice Both which sorts of prophecie we have mention'd together Joel 2. 28. dreaming of dreams and seeing of visions as that other of the holy Ghost in the phrase pour out my Spirit Many examples of the vision or trance we have here in this book of Ananias Act. 9. 10. and of Saul v. 12. of Cornelius ch 10. 3. and of Peter ver 10. and of the dream also called a vision by night which was seen by Paul c. 16. 9. and again ch 27. 23. where an Angel appeared to him in a dream and the Lord c. 23. 11. as to Joseph Maryes husband Mat. 1 As for that of the holy Ghost which belongs to this place it is thus defined by the Jewes that a man being awake and in his full senses speaks and acts like another man but the Spirit of God or Spiritus excelsus excites him and suggests unto him words which he shall say as in that of Christ to the Apostles Mar. 13. 11. 't is not you that speak but the holy Ghost the interpretation of the dabitur in illa hora it shall be given in that houâ—e which went before Three of these four waies of Revelation the Jewes resolved to be abolished at this time that of the Vrim and Thummim with the first Temple that of Prophecie with Malachi and that of the holy Ghost in the second year of Darius as it is in Joma c. 7. and therefore saith S. John c. 7. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet there was not the holy Ghost onely they did according to the prophecie of Joel expect that it should return to them again in those daies and so here we have mention of it in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit hath spoken to him and so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in the word Angel as indeed it was when he heard a voice from heaven delivered out of thunder Saul Saul c. Though 't is possible that this last of the Angel may belong to that of the appearance of an Angel in a dream or vision to him V. 32. Speare-men What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may be best learn'd from Phavorinus who interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warders or guard and so H. Stephanus Satellites Stipatores to the same sense Thus called saith Meursius quòd maleficis manum injicerent eósque apprehenderent carceri mancipatos ad supplicium producendos custodirent because they apprehended or laid hands on Malefactors which yet would rather be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hands and indeed so the Kings MS. reads here not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
〈◊〉 〈◊〉 〈◊〉 by faith as faith signifies the embracing and obeying of Christ after a former life of sinne and ignorance such as the heathens had lived in For whatsoever their former lives had been against which the Jewes objected that they were Idolatrous and vile and neither capable of Gods favour nor 〈◊〉 to be convers'd with by any pious person yet Christ that came not to call the righteous but sinners to repentance came particularly though not primarily to call and offer place of repentance to them and upon reformation to allow them pardon which though it were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a righteousness by or from works a way of oeconomy whereby onely just or worthy persons are called and received yet it is a righteousness by or from faith whereby through Gods mercy and pardon of sinne in Christ those that come in to him and give up themselves to sincere obedience for the future are accepted and justified by God as Abraham was which is styled Gods justifying the ungodly because those that have been most impious have yet place of repentance given and are accepted by God upon repentance In this sense we shall oft find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the ensuing chapters So c. 9. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gentiles laid hold on righteousnesse that is on this Evangelical way and c. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewes not knowing this course of justifying sinners set down in the Gospel sought to establish their own Judaical righteousness and were not subject to Gods righteousness So again v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same phrase as here in this placing and construction of the words the righteousness from or by faith that is this Evangelical way which is by the faith or the Gospel and is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promulgation of the Law which brought nothing but death to every act of wilfull sinne So the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11. 15. ministers of righteousnesse viz. of this way of justifying men in Christ which elsewhere are called ministers of the new covenant noting righteousness in this notion to signifie this New covenant as righteousness and covenant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were said to be all one or this Evangelical way under it explained v. 24. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our being justified freely by his grace or mercy without any such precedent obedience of ours that may any way challenge it All that remains is to enquire first why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from or by faith should in the construction be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness then why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to faith should signifie that we may believe For the first it is but an ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in these and other authors thus to transpose words on the like occasion and that it is so here is evident by the ensuing citation out of the Prophet as it is written which notes these two to be parallel the just by faith shall live and by the like phrase c. 3. 22. c. 10. 6. And for the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may believe that will be very agreeable also to many other places in this book for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to salvation v. 16. is that they may be saved so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burning Heb. 6. 8. that it may be burnt and so Wisd 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou passest over the faults of men to repentance that is that they may repent and so here c. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obedience is that ye may obey v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iniquity is that 's you may commit all villany as in the conclusion of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purification or sanctification is that ye may live pure and sanctified lives V. 18. Hold The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things very distant to retain and hold fast and to obstruct or hinder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius it signifies to hold fast to hinder to compresse In the notion of hindring 't is taken 2 Thess 2. 6 7. and in the other in divers places By this meanes 't is become uncertain what it should signifie here especially when either way the sense is very commodious for even they that retain the truth in unrighteousness that under the acknowledgment and profession of the truth veile and joyn all manner of impious living doe thereby hinder and obstruct the truth viz. the force of it on themselves and the propagation of it to others by that impious living of theirs But the former is the more likely sense of it and most agreeable to the consequents of their knowing the truth and becoming unexcusable thereby V. 20. From the Creation The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invisible things or attributes of God his power and Godhead from the foundation or creation of the world that is ever since the creation so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning of the creation signifie Mar. 10. 6. and 13. 19. and 2 Pet. 3. 4. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. 35. the things hidden from the foundation of the world and c. 25. 34. Luk. 11. 50. Heb. 4. 3. where it clearly signifies from that is ever since the crreation so c. 9. 26. so Rev. 13. 8. 17. 8. names written and not written in the book of the lamb from that is ever since the foundation of the world By which it appears that there is no necessity of understanding God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doings or actions here of the works of the creation but of all things that from that time to this inclusively have been done in the world by him and so it will be extended to all the doctrines and miracles and actions of Christ the whole businesse of the Gospel V. 21. Knew God The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing God here seems to referre the whole present discourse to the Gnosticks who were so called from their assuming to themselves so much of the knowledge of God and the mysteries of religion And these being a sort of hereticks in that first age under the Apostles who affirmed Simon to be God the Father that appeared in Mount Sinai as also God the Sonne that appeared in the flesh and the holy Ghost who was promised to come were the darnell sown by the envious person wheresoever the Gospel was planted and this as in other places so in Rome where Simon Magus the founder of them contended after this time with S. Peter but before the writing of this in Claudius's daies had a statue erected to him as to the supreme God These Gnosticks pretended to be great zelots for the Law of Moses particularly for Circumcision thereby
the law of sinne Paraphrase 25. Yet blessed be God by the grace and strength of Jesus Christ ch 6. 23. there is a way to get out of this cursed estate 1. pardon to every penitent sinner which may encourage any to break off this estate of sin and 2. grace and strength in Christ to perform what God in Christ will accept that is sincere though not perfect obedience the thing affirmed v. 6. and resumed at the beginning of Chap. 8. So then the conclusion of this digression from v. 7. to this place is that the bare knowledge of the Law of Moses doth only direct the understanding what is the duty which notwithstanding the carnal man accustomed to his own waies of sin may think fit still to go on in them and so though one and the same person doth two things at once with his understanding he serves the law of God is delighted and pleased with those things wherewith that is delighted and yet at the same time with the flesh submits to the suggestions and customary actions of the flesh and falls into sins directly contrary to the suggestions of his conscience and the law in it and this is justly rewarded with death ch 6. 23. Annotations on Chap. VII V. 1. The law hath power over The construction and meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are commonly rendred the law hath power over a man as long as he liveth is somewhat uncertain and for the determining of it the first thing to be considered is the designe and matter of the discourse in this chapter which is discernibly this To vindicate his doctrine charged on him Act. 21. 21. it is not certain whether then truly or no but without doubt now profess'dly taught by him that the Judaical law was abolished by the death of Christ Ephes 2. 15 16. Col. 2. 14. and so now was not obligatory to a Jew This he now thinks fit to declare to the Jewish Christians at Rome as in the former chapters he had vindicated the liberty of the Gentiles from the obligation of it to them and justified his preaching the Gospel to them both which together did by way of interpretation and necessary consequence contain under them this of the obligingnesse of the Law to a Jew For the Law of the Jewes commanding a strict separation from the Gentiles all that were not their Proselytes and circumcised and Paul and other the Apostles being Jewes their conversing with and preaching to the Gentiles could not be allow'd upon any score but that of the abrogation of the Jewish Law which accordingly was of necessity to be revealed to S. Peter in a vision Act. 10. and so seems to have been to S. Paul Ephes 3. 3. before he durst preach to Cornelius who though a Proselyte of the Jewes yet was not a Proselyte of their Covenant or righteousness that is was not circumcised This abolition of the Law to you that is to his brethren the Jewes v. 4. and to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us v. 6. that is to S. Paul and those he speaks to that is to them that know the law v. 1. and so still the Jew-Christians at Rome is here evidently proclaimed v. 4. and 6. And therefore in all probability that must be the importance of these words which may most directly prepare and contribute to the inferring of that conclusion To which end first it is necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred as long as he the man not as it liveth This appeareth by the instance v. 2. by which that which is said v. 1. is exemplified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman which hath an husband is by the conjugal law bound to the living husband where the husband is the person whose life is considered in this case who as long as he lives hath power over his wife and so long the wife by law is bound unto him but if he die she is free c. By this also it is manifest in the second place that the man which is meant in the latter part of this first verse as long as he liveth cannot be the person on whom the Law hath power or force but some other who by law hath power and authority vested in him For it is apparent v. 2 and 3. that the life or death of the person under subjection is not the thing taken into consideration and if it were it would not tend to the inferring of the designed conclusion for the Jewes could not be supposed to be dead but the Law that had power over them and though v. 4. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are put to death may make that seem possible to be here meant yet the contrary being so evident by the whole drift of the discourse it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there you are put to death to the law must be interpreted as a figurative speech to signifie the law is put to death to you as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 void to be evacuated or cancelled and so is all one with being put to death and is so used Ephes 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having cancell'd the law all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having blotted it out Col. 2. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having nailed it to the crosse we read of the woman v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would literally be rendred she is cancell'd from the law of the husband but indeed signifies the law of the husband is cancell'd or ceaseth to be in force to her and so v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are cancelled to the law signifies the law is cancelled to us Which being thus farre deduced it remaineth in the third place that the former part of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must either thus be rendred the law of the man hath power or force or remains valid joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the man to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath power or else because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is otherwise placed being affix'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly governs a Genitive case and is used with one Lu. 32. 25. just as here it will be if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be governed by it it is possible that the word man which is the he in the latter part may be implied and understood though not specified in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law thereby signifying not Law in generall but more specially any law which conveyeth a right or giveth power or dominion to one man over another according to the primitive notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuo noting an assignation or distribution of every mans right unto him and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. evidently signifies the conjugal law
subject to yea and from death it self by raising us again see Rom. 8. note l. 31. That according as it is written He that glorieth let him glory in the Lord. Paraphrase 31. That all our good may be acknowledg'd to come from God and none else Annotations on Chap. I. V. 2. Call upon the name of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be surnamed Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59. and in many other places and so in a passive not active signification Agreeable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be called by the name of Jesus Christ as an agnomen or supernomination which notes the special relation we have to him as the spouse of that husband whose name is called upon her Isa 4. 1. which is the direct literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or as the servant to that master by whose name he is called also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a periphrasâ—s of Christians and no more In this sense will it be most proper to interpret the like phrase Act. 2. 21. and 9. 14 21. Rom. 10. 12 13 14. and generally in the New Testament but when it signifies to appeale to or the like V. 5. Utterance The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is somewhat uncertain both because it and the knowledge following may either be the matter wherein the Corinthians are said to be enriched or else somewhat in the Apostles the means by which they were enriched in Christ If it be taken the first way then it will denote speech or utterance ability in instructing others and must be applied only to them that had such gifts in the Church and not to the whole Church of Corinth and thus it seems to be used 2 Cor. 8. 7. As ye abound in every thing in faith and word and knowledge Where as faith so the other two are gifts and graces in them such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligence and love that are after mention'd And the other parts of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye abound in every thing agreeing so well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here ye were enriched in all 't is most reasonable to determine that this same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or speech here also But because there is some difference betwixt abounding and being made rich and the latter of them referres peculiarly to the gaining of the riches and so to the means of acquiring them it is therefore possible that it may there be that which as a gift was inherent in them and so be agreeable to the rest of the graces mention'd there and yet here be the means by which they were enriched and if so then it will signifie the preaching of the word the doctrine of the Gospel as it is first preach'd and made known to men that had not before received it as when we read of preaching the word that notes the doctrine of Christ as it was taught by him or the articles that were to be believed of him his death and resurrection c. This is wont to be set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine see 1 Tim. 5. 17. which is the farther instructing of them that have formerly received the faith and accordingly it may be so taken here where 't is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which is the explication and unfolding of the mysteries of religion and may well be here the watering of Apollos which was superadded to the planting of Paul and both of them together make up that which followes ver 6. the testimony of Christ confirmed in you the testimony of Christ being the Gospel c. 2. 1. as 't is first preached so Joh. 21. 24. where 't is distinguished from the very writing of it and so 1 Joh. 1. 2. but especially Rev. 1. 2. and the confirming of it is farther declaring and proving and explaining of it the first being prerequired to the baptizing of any the second usefull for the fitting them for that imposition of hands which we ordinarily call Confirmation Ib. Knowledge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the farther explication of the Christian doctrine may appear not only by the use of it in other places see Note on 2 Pet. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of knowledge c. 12. 8. that is being able to explain mysteries as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of wisdome there is being able to speak parables or to use other such waies of veiling wise conceptions but especially by the circumstances of the Context here the Gospels being confirmed in them v. 6. And this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here set down as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special gift and the being made rich in every thing particularly in word and knowledge being all one with coming behind or being wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no gift ver 7. this is again according to what we see ch 12. 8. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the gifts of the Spirit Thus 2 Cor. 11. 6. where Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preferred above his speech 't is his skill in explaining the mysteries of the Scripture which is shewn in his writings in a greater height then in his speech when he was present with them was observable Thus Ephes 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in discerning and acknowledging of Christ the understanding of Prophecies and discerning Christ in them is there joyned with the Spirit of wisdome as 1 Cor. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and 1 Tim. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of Bishop Timothy's task seems to be expounding not simply reading of Scriptures to which is joyned exhortation and doctrine Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this Epistle c. 8. 1. where this gift of explaining mysteries is look'd on as apt to puffe men up and so indeed some Hereticks of that time were so exalted and puff'd up with it that taking upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. to know somewhat that is some extraordinary matter above other men as he that thinks himself to be something that is some extraordinary person all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8. 9. they call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing men from this sort of sublime knowledge and explication of difficulties as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual from this extraordinary gift and so are referred to in that chapter under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge so called but not truly so from a false not true Spirit 1 Tim. 6. 20. V. 6. Confirmed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
doing according to a proverbial speech of the Jewes Speech is not a foundation but work Pirke Avoth p. 15. and so all other perfections of men must be judged of not by their boasts of themselves but by the reality of their performances 21. What will ye shall I come unto you with note c a rod or in love and in the spirit of meeknesse Paraphrase 21. And now I talk of coming to you I pray consider which will you chuse As you behave your selves so at my coming will I exercise either my power of inflicting punishments or the milder way of kindnesse toward you and therefore according as ye like best so prepare your selves for my coming Annotations on Chap. IV. V. 6. To think What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place will best be ghest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puft up which followes on purpose to explain it That signifying elation of mind to the despising of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must in all reason do so also Thus the Scholiast on Thucydides l. 1. saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be a degree of pride as the other a great or high degree of it So in S. Chrysostome Tom. 3. p. 177. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why art thou disturbed and abusest thy â—pinion of thy self thy pride to folly and l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by elation of mind by pride to become a fool contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall folly So Rom. 12. 3. it most literally signifies not to be wise but to opinionate to think great matters of himself So in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that thinkes as high of himself as is fit Onely here the notion of the word seems a little to be restrained by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one in the latter part of the verse and so to denote not so much pride of their own gifts as Rom. 12. as pride and high opinion of their teachers boasting of them to the disparagement of others V. 13. Filth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those things that are used in the lustrating of a city among the Gentiles Suidas hath described the custome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the purging and lustrating of a city they cloathed a man in soule and filthy garments say others and put him to death and he was called a lustration or expiation thus saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lustration for which the vilest persons were wont to be used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sordid refuse people For thus it was when the city was under any plague or other great calamity they chose out one of the nastiest persons in the city and brought him to a certain place with cheese and drie figs and a cake in his hand and then beat him with rods about the secret parts and then burnt him and the rods together in a ditch and cast the ashes into the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paying a sacrifice to Neptune saith Suidas with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be thou a lustration for us This person was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Lycophron and before him by Hipponax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a medicament and by Philostratus saith Sardus de ritib. l. 3. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cure or averter of judgment from the city But this is a mistake in Sardus all that Philostratus saith being onely this that in the Theatre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the statue of the deity that averteth judgment plagues c. was set up By this it appears also what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the refuse of all in the next words to wit the very same thing in another expression the vilest refuse creature in a city such as used to be the explation in a publick calamity So saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I conceive is a corruption from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differs but little from it and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two words are of the same signification and denote those that are pai'd for others ransomes or put to death in others stead or else any thing that is most vile trodden under feet by all men Thus Tob. 5. 24. we have this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Let it be despised a refuse in respect of or comparison to my son this heathen custome whence all this comes being in a manner but a transcript of the Azazel among the Jewes the scape-goat that was sent into the wildernesse with all the sinnes of the people upon him which was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejectaneus or refuse V. 21. A Rod The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rod here is the power of inflicting punishments in the Apostles of death it self as on Ananias of diseases as on Elymas and so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stripe Isa 10. 24. and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourge Mar. 3. 10. and contrary to this is the spirit of meeknesse that followes here mercifulnesse in not inflicting that sharpnesse on them upon sight of their speedy reformation which by threatning here he desires and hopes to produce before his coming to them personally CHAP. V. 1. IT is reported commonly that there is note a fornication among you and such fornication as is note b not so much as named among the Gentiles that one should have his father's wife Paraphrase 1. It is a great shame and reproach that lyes upon you that sins of unnaturall uncleannesse and marriages within prohibited degrees are so frequently to be found among you and those of such a pitch in one offender as civil nations though not Christian and even the unconverted Corinthians would abhor to be guilty of a sonne to take in marriage or otherwise to live in that sinne with his father's wife 2. And ye are note c puffed up and have not rather mourned that he that hath done this deed may be taken away from among you Paraphrase 2. And this so freely that ye doe not look on it as a crime fit to be censured in him ye are not at all humbled with it nor mourn for it see 2 Cor. 12. 21. either out of an opinion of the person that hath done it who is one of the Doctors of your Church say Chrysostome and Theodoret or out of an opinion infused now by some haereticall teachers into you which your former condition of life makes you apt enough to believe that fornication is an indifferent thing see c. 6. 13. whereas in any reason you ought to have mourned over him as
Asia of which Ephesus was the Metropolis and pressure so heavy that saith he I despaired even of life having the sentence of death passed on him as farre as he could guesse of himself and so making his deliverance a wonderfull unexpected act of Gods a kind of raising him from the dead 2dly by the mention of fighting with beasts which was a punishment that malefactors were condemned to in those daies And of that particularly in Asia we have an instance in those first times in the Epistle of the Church of Smyrna there about the martyrdome of Polycarpus where they call the Asiarcha to let loose a lyon upon Polycarpe and by his answer there that he might not because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the agones were ended three things will be observable 1. that at that time in Asia where that was done their festivities or solemnities kept in honour of their Gods had these fightings with beasts on the Theatres annex'd to them as a chief ceremony of them see Note on Act. 19. f. 2dly that malefactors were wont to be punished at such their festivities as among the Jewes at the Passeover see Act. 12. 4 not onely to make their punishments more exemplary but as a piece of sacrifice to their Gods 3dly that the Asiarchae the governours of Asia that is the chief officers among them as they had the ordering of the agones see Note on Act. 19. e. so they had the punishing of malefactors committed to them Now that S. Paul was condemned at least by the multitude designed to this punishment at that time Act. 19. may thus appear 1. by the expresse words of 2 Cor. 1. 9. we had the sentence of death in our selves that is passed on us but as it follows God delivered him out of it 2dly by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as in me is nothing on my part wanting Rom. 1. 15. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact as much as related to or concerned men parallel to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our selves in that place to the Corinthians that is men so designed me though God took me out of their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snatched me out of the dangers parallel to Gods raising him from the dead there and delivering him from so great a death v. 10. 3dly by the story in the Acts c. 19. where v. 29. the city being in an uproar they all with one consent run to the Theatre the place where these bloody tragedies were acted and haled Gaius and Aristarchus two of Pauls companions thither And if Paul had come into sight they would have done so to him also but the Christians there would not permit him to come amongst them ver 30. And v. 31. the Asiarchae having some kindnesse to Paul a great work of Gods providence that they should sent and gave him warning that he should keep close and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not give himself to the theatre that is not run the hazard by coming out to be carried thither knowing the full purpose of the people to set him to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combating with wilde beasts if he did Which farther appears by the Registers words in his speech whereby he pacified the people ver 37. Ye have brought these men being neither robbers of your Temple nor blasphemers of your Goddesse that is ye have dealt with them as if they were some notorious malefactors to be thus publickly punished on the Theatre whereas they have done nothing worthy of such proceedings This is a clear interpretation of these words and gives a fair account of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as to signifie as farre as man's purpose concerning us who had condemn'd us to this death though God delivered us of which learned men have given so many and so wide conjectures V. 33. Good manners What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may perhaps be best understood by Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he there explaines by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it appears that the phrase refers not to goodness of manners as that signifies actions and as Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the ordinary print reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to simplicity and deceivableness of mind and accordingly it is most properly rendâ—ed good dispositions or good natures of which it is ordinarily observable that they are subject to be seduced and missled into error or false doctrine as here the denying of the Resurrection And accordingly it is introduced and inforced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not deceived noting what corruption was here to be taken heed of that of error The rendring the phrase good manners refers it peculiarly to the sense of being debauch'd and corrupt in their lives which is not commodiously applicable to this place which treats onely of intellectual error and therefore this other sense is with more reason to be here fastned on That conversation and discourse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with Hereticks or Philosophers that disputed against the possibility of the bodyes returning to life after it was once perfectly dead might probably seduce and deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casie well-natured auditors who are not so circumspect as they should be And thus hath Theophylact interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good dispositions denote those that are easily deceived or cheated V. 50. Flesh and blood That flesh and blood signifies that state of growing feeding corruptible bodies such as these we carry about us there is little doubt How or with what propriety it comes to doe so may receive some light from that of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There of the Gods he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They eat no meat nor drink no wine therefore they have no blood and are called immortal Thus in the Gospel 't is said of the saints in heaven which are clearly answerable to the soberest notion of their gods that they neither eat nor drink and from thence agreeably to that which Homer concludes from thence they are here said not to be flesh and blood nor as it followes corruptible denoting the difference betwixt the natural body we have here and the spiritual hereafter V. 54. I victorie The Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 3. 5. Amos 1. 11. doth in all of them signifie forever and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 13. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end Psal 13. 2. and so 't is in this place Death shall be forever of perfectly or finally devoured V. 55. Where is thy sting These words are taken out of Hosea c.
you greet ye one another with an holy kisse Paraphrase 20. See note on Rom. 16. ◠21. The salutation of me Paul with mine own hand 22. If any man love not the Lord Jesus Christ let him be note d Anathema Maranatha Paraphrase 22. If any man love not Christ so well as to confesse him but renounceth him in time of temptation as the Gnosticks affirm it lawfull to doe let him fall under the heaviest censures of the Church 23. The grace of our Lord Jesus Christ be with you 24. My love be with you all in Christ Jesus Amen The first Epistle to the Corinthians was written from Philippi by Stephanas and Fortunatus and Achaicus and Timotheus Annotations on Chap. XVI V. 11. Conduct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to accompany to bring on the way v. 6. and to set forth and if need be to provide for the necessaries of his journey So Tit. 3. 13. where 't is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they want nothing So Act. 15. 3. where they that were sent by the Church of Antioch in all reason are to be believed to have had the charge of their journey defrayed by them As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peace here added it seems to referre to that notion of peace as in Peace be with you c. which is a form of salutation especially at dismissing the assembly see Note on Rom. 16. c. or at any other parting or taking of leave which was among the Christians used by way of benediction and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with peace will be no more then when ye take leave or part with them V. 18. Refreshed my spirit This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quieted the spirit is taken out of the Greek translation Zach. 6. 8. in stead of which the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have done my desire that is saith Maimonides they were acceptable and welcome to me See Joh. Coch. Tit. Talmud p. 300. V. 19. Church that is in their house The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church doth not only signifie the place of assembling together but the persons of those that use to doe so that is all the Christians in any place So in the beginning of this Epistle having named the Church which is in Corinth he proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the sanctified the saints that is all the Christians in that place which are meant by the word Church preceding And so here the Church is all the members of the Church of Christ the Christians and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house signifying in like manner not the walls of the house but the family the persons in it as when 't is said of Cornelius that he was a proselyte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his house that is he and all the persons in his family it is evident what is meant by the Church in their house that is all the believers of their family The same are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 4. the Church or Christians belonging to their family the prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being promiscuously used in these writings To this Theophylact farther addes that by this phrase is intimated the great piety of the Masters of these families that had made all their house Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again their great hospitality to strangers For where saith he such virtues are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that house is a Church V. 22. Anathema Maranatha Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it was the second degree of Censures taken from the Jewes and accommodated to the use of the Christian Church somewhat hath been said Note on c. 5. e. Now the addition of Maranatha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it signifies the third and highest degree of Excommunication superadded to that second For though some question have been of late made of it by learned men yet there is little reason to doubt but there were among the Jewes those three degrees of Excommunication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first a remotion from familiar converse ad quatuour passus for four paces the second more solemne with execrations out of Moses law added to it the third leaving the offender to divine vengeance This last is denoted without doubt by the origination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever that be For three derivations it is capable of two mentioned in Moed Katon in these words What is Schammatha Rab answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is death and Samuel said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be desolation The third is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus venit the Lord comes That this third should not be it there is onely this pretense that then there would be no reason for the dagesh or doubling of the m in schammatha But considering that that is no great change and that in either of the other two greater are admitted in the first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and much greater in the second the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will give us great reason to forsake the two former and pitch upon that third derivation it being clear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes is the same in both and for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as clear that they are directly the same The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is name but in ordinary speech among the Jewes signifies the name of God or God himself And so doth Maran in the Eastern tongues signifie Dominus Lord whence in Etruria the Kings were called Marani saith Servius on Aeneid 12. and the Syrians are now called Maronitae because they call Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord. Agreeable to which it is that in Epiphanius God is by the Gazari called Marnas and by the Cretians their virgins are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ladies And thus both these words Schammatha and Maranatha will be directly all one with the denunciation of Enoch Jude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord cometh and that there explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing judgement against wicked men that will not be reformed According to this it is that among the Spaniards who have so much of the remainders of the Jewes among them this form hath been used sit Anathema maranatha excommunicatus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be excommunicated from the hope of the Lord. A passage there is in Stephanus Byzant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in all probability belongs to this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shepheard being thunderstruck saith he cried out Ramanthas that is God from above Where though out of Philo the Grammarian he derive it from Raman
indeed at the same time matter of such grief that I cannot be comforted by any thing but by the same you by seeing that the Censures have wrought some good on you caused the reformation of that in you for which I had meant them to you 3. And I wrote this same unto you lest when I came I should have sorrow from them of whom I ought to rejoice having confidence in you all that my joy is the joy of you all Paraphrase 3. And this severity of proceeding v. 1. which now I speak of I did rather choose to send you in a letter 1 Cor. 5. then to deferre it till my coming in hope to find your faults amended to have all the sorrowfull matter that of censure past before that time that so I might have nothing to doe then but to absolve and receive penitents and so to rejoice among you not to inflict censures upon you and that I was confident would also be most acceptable to you all 4. For out of much affliction and anguish of heart I wrote unto you with many teares not that ye should be grieved but that ye might know the love which I have more abundantly unto you Paraphrase 4. For that which I wrote with some sharpnesse and was matter of grief to you was so much more to me at the very writing of it was a most heavy pressure upon my heart and fetch'd abundance of tears from me by which you may know that what I did was not out of any pleasure that I take to censure or afflict you but as an effect of the greatest love to you all which could be imagin'd 5. But if any have caused grief note a he hath not grieved me but in part that I may not overcharge you all 6. Sufficient to such a man is this note b punishment which was inflicted of many Paraphrase 5 6. But for the incestuous person the author of all this sadness and severity sadness not to me alone but in some measure that I say no worse to all you it is now sufficient which he hath suffered by the delivering him up to Satan 1 Cor. 5. and the sad consequence thereof 7. So that contrariwise ye ought rather to forgive him and comfort him lest perhaps such a one should be swallowed up with overmuch sorrow Paraphrase 7. And it is now more then time that he be absolv'd by the Church and forgiven the offence committed against it and by absolution be cheer'd up again lest the continuance of such sharp punishments should not have a benigne but noxious influence upon him 8. Wherefore I beseech you that you would confirm your love towards him Paraphrase 8. And therefore my present counsel is that by prayers for his release you expresse your reconciliation to him and so absolve him from the Censures 9. For to this end also did I write that I might know the proof of you whether ye be obedient in all things Paraphrase 9. And this I now write that I may see whether you are as ready upon my appointment to restore penitents as to inflict punishments upon offenders which is another branch of your Christian charity 10. To whom ye forgive any thing I forgive also for if I forgave any thing to whom I forgave it for your sakes forgave I it in the person of Christ Paraphrase 10. Whom you are willing to have restor'd from excommunication as being satisfied with his penance and expression of repentance I appoint or give leave to doe it For if I have absolv'd any man I have done it by the authority I have from Christ but yet in respect unto you or with consideration of what may be best for you that is for your whole Church 11. Lest Satan should get an advantage of us for we are not ignorant of his devises Paraphrase 11. That the too long continuance of the punishments upon the penitent offender may not be made use of by Satan to the hurt and ruine of the Church either by swallowing him up by desperation v. 7. or by heightning your zeal against sin into an unreconcileablenesse with the sinner v. 9. for Satan hath many hidden secret arts to mischief souls which we think not of 12. Furthermore when I came to Troas to preach Christs Gospel and a dore was opened to me of the Lord Paraphrase 12. when Act. 20. 1. see note on the title of this Epistle I came to Troas to preach the Gospel of Christ and my preaching had a very happy reception there and brought many to the faith 13. I had no rest in my spirit because I found not Titus my brother but taking my leave of them I went from thence into Macedonia Paraphrase 13. I was much troubled in mind that I could hear no tidings of Titus by him to be advertised of the successe of my Epistle among you and in pursuit of him I left that city and went into Macedonia in hope that I might find him there 14. Now thanks be unto God which alwaies causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place Paraphrase 14. And having met with him he hath given me the good newes of the happy successe of my Epistle among you and that obligeth me to blesse that God who hath hitherto prospered us exceedingly see Mark 14. f. in the propagating of the Gospel and by us hath made piety and Christianity famous and well reputed of in every place 15. For we are unto God a sweet savour of Christ in them that are saved and in them that perish Paraphrase 15. For by our preaching the Gospel we perform a very acceptable service to God and bring in glory to his name offer up a sweet smelling sacrifice unto him among all sort of people both among the penitent believers which receive the faith and live according to it and the impenitent unbelievers that receive it not 16. To the one we are the savour of death unto death and to the other the savour of life unto life and who is sufficient for these things Paraphrase 16. For though this sweet perfume to the obstinate impenitent hath been the most perfect poison as high perfumes sometimes are they have grown the worse for the Gospels coming among them yet to all that have forsaken their old courses of sin and obeyed this call to a new life it hath been the most comfortable vitall savour that ever came to them This is a weighty imployment and unlesse God did particularly enable us we could never be fit for it 17. For we are not as many which note c corrupt the word of God but as of sincerity but as of God in the sight of God speak we in Christ Paraphrase 17. This we are sure of that we have not designed any secular advantage to our selves in preaching the Gospel as the Gnostick heretical teachers are observed to do 1 Tim.
CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
this perswasion v. 15. Then for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in ordinary construction all one which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that I hope or am perswaded or of this I am sure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used that I hope or am perswaded And this is very agreeable to the matter in hand where to comfort them in their sadnesse for his afflictions he minds them that in order to their good he foresees it very probable that he may be permitted to live and though he knows not by any certain revelation whether he shall or no yet this he knows that he hopes and considering Gods dipensations of providence is verily perswaded which also includes his desire of it CHAP. II. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies 2. Fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Paraphrase 1 2. I therefore conjure you by all those benefies which are afforded us in Christ by the great joy and pleasure there is in loving one another by that liberal effusion of graces from the Spirit of God see note on Act. 2. d. and by your affection and compassion toward men in calamity and particularly toward me at this time a prisoner for Christ that to all the other matter of rejoicing that I have concerning you you will adde this also and so make my joy complete that you live in unity loving one another mutually having as it were the same soul and so affections and designes all studying and taking care for this same thing 3. Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves Paraphrase 3. That ye doe nothing out of opposition and contention one against another nothing ambitiously or ostentatiously but on the contrary doe all things with that quietnesse and humblenesse as if ye had every one a better opinion of the others wisdome and piety than his own 4. Look not every man on his own things but every man also on the things of others Paraphrase 4. And to this end let not men look so intently on those gifts and abilities which they discern in themselves but let them withall and much rather consider the gifts and abilities of other men more eminent then they And this will be an expedient toward the performing of that which is required v. 3. 5. Let this mind be in you which was also in Christ Jesus Paraphrase 5. According to the example of Christ 6. Who being in the note a form of God thought it no robbery to be equal with God Paraphrase 6. Who being truly God thought it no incroachment to be in equality with his father 7. But note b made himself of no reputation and took upon him the form of a servant and was made in the likenesse of men Paraphrase 7. And yet being thus the eternal word of God he set himself at nought lessened humbled himself from the condition of being Lord of all to that of a subject ordinary man 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the crosse Paraphrase 8. And being by his incarnation thus low in the nature all and the outward deportment and guise of a man he yet humbled himself lower to death even the vilest and most cruel death that in use among the Romans for their slaves crucifixion 9. Wherefore God also hath highly exalted him and given him a name which is above every name Paraphrase 9. And for this great act of humility and the divine work of eternal redemption of our soules wrought by him in this state of humiliation God hath advanced his humane nature to the highest degree of glory and made this God-man the supreme prince of his Church given him all power in heaven and earth and to signify that hath appropriated to him the title of Jesus the Saviour by way of excellence that though other men may have been thus styled from other salvations or deliverances for which they have been imployed by God as Joshua long before and after Joshua the Judges were called Saviours for rescuing the people of Israel from dangers and delivering them from enemies yet the eternal salvation Heb. 5. 9. eternal redemption Heb. 9. 12. being wrought only by him the name which signifies this should belong to him and to him onely 10. That at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth Paraphrase 10. A title or name which includes in it such a singular dignity above all other titles as concerning mans eternal and not only some temporal deliverance and salvation that it together with the signification of it is worthy of the most eminent and superlative respect the lowyest reverence that can be paid by all rational creatures Angels men and devils Luk. 4. 36. 11. And that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father Paraphrase 11. And his doctrine and faith and soveraignty be received and embraced by all nations of the world to the honour of God the Father who hath thus sent him and thus ordered his humility and exaltation 12. Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in my absence work out your own salvation with note c fear and trembling Paraphrase 12. And therefore my dear brethren as ye have hitherto done all that I have commanded you so I still beseech you that now in time of my absence ye will be much more diligent then when I was present with you ye were to perfect the good work which ye have begun viz. a pious Christian course see note on Rom. 10. a. making your performances agreeable to your resolutions and never giving over till ye are landed safe at eternal blisse and to that end using all possible diligence and solicitude and care that ye be not wanting to your selves 13. For it is God which note d worketh in you both to will and to doe of his good pleasure Paraphrase 13. Upon this very consideration on which some are secure and negligent because both to that good resolution and to every good performance you are enabled by God who doth what he doth of his free undeserved mercy to you by his preventing and assisting grace without any merit of yours to deserve it from him and consequently may justly be expected to withdraw all from them that walk negligently before him 14. Doe all things without murmurings and disputings Paraphrase 14. And let your obedience be cheerfull without any querulousnesse or reluctances without questioning or disputing of commands 15. That ye may be blamelesse and harmlesse the sons of God without rebuke in the
〈◊〉 saith he I am already poured out V. 20. Noman like-minded The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among Greek authors is clear all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to my soul a second self most dear to me such as Patroclus to Achilles in Homer whom saith he I love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to my head or life Thus also the Greek interpreters of the Psalmes use it Psal 55. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou my companion my guide and my known friend This therefore in all reason is to be the meaning of it here also not to express what care Timothy had of the Philippians for that is said in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will sincerely take care of your affaires but how dearely valued he was by Paul so that when he came to them they should think a second Paul was come to them If there were any difficulty in this rendring or place for conjecture a man might guess S. Paul to have written either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first used by this Apostle in this Epistle c. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true yoke-fellow and the latter of the same signification he that drawes in another yoke So I suppose the Gloss in Hesychius must be read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in Phavorinus also But there is no reason to doubt the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to fly to this or any other uncertain conjecture V. 30. Not regarding The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not ordinarily to be met with unlesse in Hesychius and Phavorinus and other Glossaries which seem not only to have taken it from hence but also to have read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the impressions have it otherwise for they place it betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would not be done according to the order of the letters if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is therefore very probable that the reading here should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristophanes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that casts himself into danger in whiche sense we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 14. 38. which is the very notion of this word in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that gives himself up to death for so saith Phavorinus the phrases are usual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I venture or gage my head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I lay any money This in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be more venturous in fighting than ordinary and in Pliny's Epistles parabola that is periculosa So doth Chrysostome expound this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave himself up to suffer whatsoever should be necessary and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemning death So Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despising all danger and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he threw himself upon death and at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very expressions that are set by the Glossaries to explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the explaining of this the learned Isaac Casaubon in Epist 438. saith that he found in Puteans copie this reading with this interpretation to it Parabolanus fuit de anima sua in the same manner as in Iustinians Code they that goe to them that are sick of the plague are called parabolani and paraborarii CHAP. III. 1. FInally my brethren rejoice in the Lord. To write the same things to you to me is not note a grievous but for you it is safe Paraphrase 1. To conclude my brethren I salute you in the Lord somewhat I have to write to you which flowes not from any cowardise in me though I have tasted of the sharpnesse of it but from my great care to preserve you from the greaâ— dangers into which I have fallen my self 2. Beware of dogs beware of evil workers beware of the note b concision Paraphrase 2. There are a sort of men I would have you take especial heed of very malicious persons that bark at and bite every orthodox professor and that live themselves in all villany I mean the heretical Gnosticks v. 18. Others also there are to beware of as with whom the Gnosticks combine viz the Jewish believers which still observe the Mosaicall Law and require all to Judaize and persecute them that do not These take upon them to be the circumcision but are onely the concision those that tear the Church in peeces condemne and separate from their brethren Rom. 14. 3. For we are the circumcision which worship God in the spirit and rejoice in Christ Jesus and have no confidence in the flesh Paraphrase 3. For sure we are the true children of Abraham and the circumcision indeed who â—ive piously and confesse Christ crucified and depend upon Gods ' mercy only through that promise sealed to us in Christ's blood and so place no confidence in circumcision not any such outward performance 4. Though I might also have confidence in the flesh If any other man thinketh that he hath whereof he might trust in the flesh I more Paraphrase 4. Though if you speak of confidence upon privileges and advantages of a Jew no man hath more reason for it more right unto it than I 5. Circumcised the eighth day of the stock of Israel of the tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee Paraphrase 5. Having been circumcised at eight daies old as the Law prescribes the native Jewes and so no proselyte my parents and antecessors Israelites of an eminent tribe the tribe of Benjamin so dearly beloved by Jacob both my parents of Abraham's not of a proselytes race and in respect of my zeal to the Mosaical law of the strictest sect among the Jewes 6. Concerning zeal persecuting the Church touching righteousness which is in the Law blameless Paraphrase 6. And so zealous for the Law that I persecuted the Christians with great rage and fury as thinking them enemies to the Law and for all legal observances I never neglected any as long as I lived in that course 7. But what things were gain to me those I accounted losse for Christ Paraphrase 7. But whatever advantages I enjoyed as a Jew I may part with well for Christ and if they would keep me in the least manner from embracing theChristian doctrine they would be very far from being advantages to me but losses rather 8. Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the losse of all things and doe count them but dung that I may win Christ Paraphrase 8. Yea and whatsoever I should place any confidence in I should be a great loser by it in comparison to the huge advantages of being a Christian for which I am content to be stript of
exactly by the rule that is set you and daily improve and grow in that piety which is already in you 2. For ye know what commandments we gave you by the Lord Jesus Paraphrase 2. According to the strict commands to this purpose which we gave you in our first preaching to you 3. For this is the will of God even your sanctification that ye should abstain from fornication Paraphrase 3. For this is punctually required of you by Christ under the Gospel that ye should preserve your selves in chastity or perfect purity from the sinnes of the flesh of what kind soever 4. That every one of you should know how to possesse note a his vessell in sanctification and honour Paraphrase 4. Every one by study and by exercise or practice to learn and enable himself most strictly to preserve himself in perfect chastity in a married or single life 5. Not in the lust of concupiscence even as the Gentiles which know not God Paraphrase 5. Not in any vile unnatural practicès as for want of knowledge of the true God the Gentiles doe 6. That no man note b goe beyond and defraud his brother â— in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified Paraphrase 6. Not to yield to irregular inordinate lust to commit filthynesse with his fellow Christian in those things that are not to be mentioned plainly for as these are the sins that on Sodom on the nations and in all times on those Gentiles God hath punished severely with utter excision so is the like still to be expected on all that are guilty of such villanies as I have formerly assured and warned you 7. For God hath not called us unto uncleannesse but unto holinesse Paraphrase 7. And accordingly you must resolve that Christianity is far from giving liberty for unnatural uncleannesse it is on the contrary an obligation to all the purity imaginable 8. He therefore that despiseth despiseth not man but God who hath also given unto us his holy Spirit Paraphrase 8. And he that despiseth these commands of ours in this matter given by me from Christ ver 2. as speciall parts of the Christian faith and indulgeth to those contrary sins he despiseth the commands and provoketh the displeasure and wrath of God and sinneth against that sanctifying Spirit which God giveth to believers 9. But as touching brotherly love ye need not that I write unto you for ye your selves are note c taught of God to love one another Paraphrase 9. And as to that of purity from all the impure infusions of the Gnostick heretick so for charity and peaceablenesse out of which they are as likely to seduce you and infuse malice and bitternesse against all orthodox Christians this I need not inlarge on by Epistle there being nothing to which the Christian faith more engages you then this and your having received the faith makes it superfluous for me to exhort you to it this is an inseparable effect of that and that which hath been actually impressed on you 10. And indeed ye doe it towards all the brethren which are in all Macedonia but we beseech you brethren that ye increase more and more Paraphrase 10. And accordingly your practice hath been toward all your fellow Christians in Macedonia there hath been unity and peace in all those Churches Onely â— exhort you to increase every day more and more in this grace 11. And that ye study to be quiet and to doe your own businesse and to work with your own hands as we commanded you Paraphrase 11. And to be as earnest to exceed all others in quietnesse and peaceablenesse as the most ambitious are to get the greatest honours or the most factious to contend and make debate and not to meddle with other mens matters but every man to follow diligently the businesse of his calling as when I was with you I commanded you 12. That ye may walk honestly toward them that are without and that ye may have lack of nothing Paraphrase 12. That by spending your time in honest labour you may both preserve your reputation entire among the Gentiles who will have an ill opinion of Christianity if it make men idle and that you may earn so much by your labour as may supply all your wants and necessities 13. But I would not have you to be ignorant brethren concerning them that note d are asleep that ye sorrow not even as others which have no hope Paraphrase 13. As for the state of the dead those especially that have fallen under the persecutions brought upon you by the unbelieving Jews see note on c. 2. i. for your receiving and maintaining the Faith wherein by your excesse of sorrow it seems you want advice I must exhort you to moderate that passion and not to behave your selves as they that believe not any resurrection or reward for their sufferings in an other lite 14. For if we believe that Jesus dyed and rose again even so them also which sleep in Jesus will God bring with him 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep Paraphrase 14 15. For upon our belief of Christ's death and resurrection depends also the raising of their bodies that dye for the testimony or by occasion of the faith of Christ and that so certainly and speedily that they that doe not dye at all shall at the day of judgment have no advantage of them whose bodies have lain in the graves so many years the rising of the one being in the same twinkling of an eye 1 Cor. 15 52. with the change of the other who are found alive 16. For the Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first Paraphrase 16. For this shall be the method of it Christ shall come from heaven and the Archangel that hath other Angels under him shall call them to be ready at the presence of the Judge summon all the world to appear before him assembling them as with a shout or a voice or a trumpet every of them used to call assemblies together and to summon them to appear before tribunals see Psal 47. 5 8. Jer. 4. 5. and 6. 1. And then first all the bodies of all pious men that ever were in the world shall rise out of their graves 17. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. Paraphrase 17. And in the very moment that that is done all that are alive on earth as we now are shall be carried by the Angels into the clouds there to meet Christ and appear before lâ—m and being adjudged by
him to eternal blisse shall never part from Christ again but enjoy his presence for ever 18. Wherefore comfort one another with these words Paraphrase 18. This consideration is certainly sufficient to yield you matter of comfort and support in the death of any that is nearest to you and to assure you that Christ's promise of delivering the persecuted is no whit lesse performed to them that die under the persecutions then to them that live to see their persecutors destroyed which shall now ere long come to passe See ch 2. 16. Annotations on Chap. IV. V. 4. His vessel It is the conceit of a learned man that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own vessel here signifies his lawful or proper wife But there is no example nor analogie for this interpretation unlesse that the wife is elswhere called the weaker vessel 1 Pet. 3. 7. But that supposes the man to be a vessel too and concludes no peculiarity of that title to the woman but onely that she is the weaker The wives are indeed by some called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your fields in Demetrius Cydonius by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your dwelling in Euthymius Zygabenus but no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessel And indeed the Context doth otherwise incline it to denote the mans own body For that which is opposed v. 5. to this possessing his own vessel with chastity and honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passion of lust that is inordinate lust as the Gentiles c. Now those Gentile impious unnatural practices were not peculiarly opposed to conjugal chastity but simply to chastity or purity whether in marriage or out of marriage And to that best agrees the notion of his own vessel as it signifies his own flesh his own body Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying simply an utensil or instrument of use see Mat. 21. Note b. the body being the great utensil or instrument of the mind is fitly so called Thus Barnabas in his Epistle calls the body of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessel or utensil of the Spirit and so the Jewes call the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an instrument and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very near that onely the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant This possâ—ssing or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes in the idiome of these Writers preserving or keeping Luk. 21. 19. the body in purity and honour is the perfect chastity either in coelibacy or the conjugal state in opposition to all those unnatural lusts which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 26. dishonourable affections the basest vilest submissions imaginable and the same is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes it not improbable that that should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also but however it signifies the same thing inordinate desires or lusts And to this also agrees that which follows v. 6. See Note b. V 6. Goe beyond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a general word to signifie transgressing of the due limits in any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe beyond the bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressing of oaths and obligations saith Hesychius and when the close of Hesiods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith Proclus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— to avoid all deviations from the right and good mark and so in Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mischievous transgressing This being applied to matters of uncleanness as appears v. 7. and by the modest civil expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a matter and by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath formerly been explained to belong to inordinacy or unnatural lusts will be concluded most probably to signifie those filthinesses which exceed the bounds and law of nature Hence perhaps it is that Hesychius hath rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely in that notion of the word wherein Clemens in his Paedagogus l. 2. cites it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that dishonourable villanous practice here mentioned v. 5. And thus we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Epiphanius of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And to this purpose it may perhaps be farther observable that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old word from whence the rest of the tenses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come doth in the Old Testament signifie the husbands companying with the wife and is rendred going in unto her and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by humane Authors used in that sense applied to other creatures Aristot Hist Animal l. 5. cap. 14. speaking of an Elephant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Histor Animal l. 6. c. 12. And to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Cicero the Latine batuere Another ordinary notion there is wherein these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are here used together doe agree viz. to denote superiority or being in a more eminent degree So saith Chrysostome of the Bishops superiority above Presbyters in the point of Ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this they exceed or haâ—â— more power But this notion being by the Context rendred unappliable to this place will onely signifie that these two words being of the same importance in other things may probably be so in this matter also wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so visibly used in these Sacred writings for unnatural unclean excesses See Ephes 5. 5. Theophylact though he acknowledge the phrase to belong to matters of uncleanness and so interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet thinks it belongs peculiarly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adultery which saith he is here fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God saith he hath allowed every man his wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defined bounds to nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should content himself with that one woman and he that doth not he may properly be said to exceed and to desire inordinately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this peculiarly against or to the wronging of his brother But the sin here mentioned being a specification of what was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an instance of the practice of the heathens that knew not God v. 5. and presently attended with Gods being an avenger of all such things v. 6. it will not so reasonably be restrained to adultery but be taken for those foul sins for which the Gentiles mysteries were so
famous and for which Gods judgments remarkably fell upon them and must in like manner be expected to fall on Christians that are guilty of them To these S. Chrysostome applies the phrase Tom. 11. p. 24. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that exceeds the laws set by God desires strange and not regular things I shall here adde how the Bishops of our Church in the daies of Henry 8. thought fit to interpret or paraphrase this place in the book named A necessary Doctrine and erudition for any Christen man in the discourse of Matrimony where falling on mention of this text of Scripture they thus express this part of it that no man should craftily compass and circumvent his brother to obtain his fleshly lusts where it is evident what they understood by the whole phrase particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obtain his fleshly lusts agreeably to what we have here noted V. 9. Taught of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly God the Father as appears v 37 39 44 65. and so the taught of God are the followers disciples of him who as being first such having that honest heart which hath alwaies been taught them by God and by his preventing grace wrought in them and accepted by him doe when Christ is revealed to them constantly receive and entertain him But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seems rather to signifie Christ speaking of that which was not in them till they were Christians viz. brotherly love at least was taught them and required of them most eminently by Christianity Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotles works nec Philosophos se ostentent sed satagant fieri Theodidacti Let them not boast that they are Philosophers but let them be content that they are or endeavour to be Gods scholars that is Christians instructed by the tractates of holy Fathers as there it follows And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loving of one another may either be a notation of the End or onely of the Effect and it is uncertain which The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear either If it be the End then the sense is that to this especially is their Christianity designed that they love one another their being Christians obliges them expressly to that and makes his exhortation to it unnecessary Thus S. Chrysostome applies the words of the Prophet they shall be all taught of God to the perspicuity and plainness of the Evangelica◠precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles as common Doctors of the world proposed to all things perspicuous and manifest of themselves that every one might by bare reading learn them and to this the Prophet agrees saying They shall be all taught of God and shall not say every one to his neighbour c. If it be the Effect then the meaning is that by there having been thus formed by the Christian faith they doe already see ver 18. perform this and therefore need no exhorting to it V. 13. Are asleep That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep signifies to die to depart out of this world according to the Scripture-style there is no question Onely two things are here to be observed first that the word which is in the ordinary reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense those that have fallen asleep is in the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that sleep in the present to note simply those that die not onely those that are already dead but that die daily remembring withall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep is the word which is proper to express the death of the righteous whose death is but a repose of their bodies in their graves or dormitories and a rest of their souls in Gods hands secondly that the men here peculiarly spoken of are those that die in the cause or for the faith of Christ That sure is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sleep through Jesus that is by occasion of him or for Christianity sake And so signifies those that have been persecuted and died either by the hands of the persecutors or before the time comes of Christs destroying the persecutors and releasing the persecuted by that means And the considering of this will give us the occasion of this discourse and of that concerning the times and seasons following it ch 5. 1. That the Christians at Thessalonica were sorely persecuted by the unbelieving Jewes and haled and dragg'd to the Roman Officers as disturbers of the civil peace hath been evidenced Note on ch 2. h. Against these persecutions the Apostle designed to confirm and comfort them by this Epistle And the direct way of doing it was to put them in mind of what he had told them when he was with them that Gods judgments should shortly seize upon the unbelieving Jews their persecutors chap. 2. 16. and bring them relief by that means Of this he speaks as of a thing known to them ch 5. 1. But yet one objection there was either express'd by them or foreseen and here answered by him viz. that this deliverance being not yet come some of the faithfull either were daily put to death by the Roman Officers upon the Jewes instigation for the accusations brought against them were capital Act. 17. 6 7. and so were not thus rescued or else did daily die before this promised deliverance came And to this the Apostle gives answer here that they should not be discouraged or grieve for those which thus died especially in the cause of Christ because their souls being by death brought to their harbour and their crown the sooner their bodies which alone were supposed to be the sufferers were no way losers by it being sure to be raised by Christ whose resurrection converted his death into advantage to him and that so speedily at the sound of the dooms-day trumpet that they which should then be found alive which have never died should have no advantage of them but on the other side they that were dead for the faith of Christ should first be raised before they that were remaining alive should be caught up with Christ And this was full matter of comfort to them and answer to the objection After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jewes and deliverance of the faithfull by that means ch 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place CHAP. V. 1. BUT of the note a times and the seasons brethren ye have no need that I write unto you Paraphrase 1. But concerning that notable time or season of Christ's coming in judgment
but as the Rabbines use the word a bill of contract a bond or obligation that he receives that lends out any thing upon which he may found a confidence of having it returned to him again To this perhaps it may be appliable that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes is also rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 30. 1. a compact And then it will have this weight here that the almes-giver by his liberality receives and layes up an obligation from God that this mercy of his shall be rewarded And to this notion of the word that of Prov. 19. 7. is very agreeable He that hath pity on the poor lendeth to the Lord and that which he hath given he will pay him again In this sense saith he the word is again found 2 Tim. 2. 19. where Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to have a seal affixed to it which seems to refer to a bill or bond and because those seals had their inscriptions on both sides agreeing to the conditions of the two persons contracting accordingly it is there added first on Gods part The Lord knoweth them that are his that is God will be faithfull and constant in owning those that are his servants then 2dly on mans part Let every one that nameth the name of Christ depart from iniquity So that Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may very well signifie his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bill or bond and so here the word may signifie also which being left with any man as a means to secure him a depositum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pledge or pawn may well be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pono somewhat delivered him as his security V. 20. Oppositions of science That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 science falsly so called is set down to denote the heretical crue of the Gnosticks there can be no question and is elsewhere largely shewed Note on 2 Pet. 1. c. That the first author of these was Simon Magus is also evident in Irenaeus and others of the antients Now it seems there were thus early discourses written by him or some of his for the opposing the true Christian doctrine and these are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositions or contradictions to which agrees that of Dionysius Areopagita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. where mentioning them he styles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contradictory discourses of the dotage of Simon by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dotage of Simon meaning the same that is here express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those heretical proud but sottish sollowers of Simon THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO TIMOTHY THat this Epistle was sent to Timothy from Rome there is no question and that whilst he was in restraint and danger there But whether this were at that first time of his being there mention'd in the last of the Acts An. Chr. 58. or whether immediately before his Martyrdome which was ten years after about the thirteenth or fourteenth of Nero there is this reason to demurre because he tells him c. 4. 6. that he is as the ordinary English reads now ready to be offered and that the time of his departure is at hand which seems with the Subscription of the Epistle to determine it to the latter On the other side some passages there are which incline it to the former as when he saith c. 4. 16. that in his first defence though all forsooke him yet the Lord stood with him that the preaching might be fullfilled and that all the Gentiles might hear c. which seems to referre it to his first being at Rome after which time he proclaimed the Gospel to the Gentiles in other regions So saith Clemens in his Epistle to the Corinthians p. 8. that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some remote parts in the West So S. Ierome in Catal. that being dismiss'd by Nero he preach'd the Gospel of Christ in the Western parts So saith Eusebius l. 2. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then having made his defence the report is that he did again betake himself to the office or ministery of preaching the Word So when he remembers to Timothy his persecutions at Antioch Iconium and Lystra c. 3. 11. and what Alexander at Ephesus had done to him Act. 19. 33. it is not so probable that this should be repeated by him 14. years after the fact and just before his death as at his first being at Rome which was not above four years after the fact So when he saith c. 4. 12. that he had sent Tychicus to Ephesus it is probable that that was at the writing of the Epistle to the Ephesians which he sent from Rome by Tychicus about this time of his first being there And for the one argument on the other side the approaching of his death to that may be opposed what he adds c. 4. 17 18. that he was delivered out of the mouth of the lion that is either from Nero under the title of the lion or from his great danger adding confidently for the future that the Lord shall deliver him which was literally true of this first but cannot in the sense of delivering him from his danger to which the 17th verse belongs be verified of his last danger from which he was not delivered And for the words ver 6. I suppose they may thus best be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I am already poured out see Note on Phil. 2. e. that is my danger of death is already so great so in the eye of man that I am as it were wine poured out upon the sacrifice to prepare it for offering up To which he may fitly resemble his being brought out to the barre to be tried for his life And when 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the time of my departure hath been at hand that may denote no more than an imminent danger of death mentioned as now pass'd without any foretelling that he should now instantly die And in this sense it will be reconcileable with the Lords having delivered him out of the mouth of the lion v. 17. viz. this imminent but now pass'd danger And thus may the seventh verse be interpreted also I have fought a good fight of afflictions see 1 Thess Note b run great hazards and pass'd Christianly through them I have run my race so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to finish but to perform see Note on Act. 21. a. I have kept the faith not swerved from it for all my danger by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 race not referring to the whole course of life but to this one combat of afflictions at Rome now fresh in his memory and recited in that chapter ver 16 17. That Timothy which is here appointed to come to him chap. 4. 9. did accordingly come is generally
priest and as such working deliverance for us c. 4. 15. it will not be amisse to inlarge a while by comparing the chief things observable in an Aaronical priest with the like which are observable in him every one of them They are chiefly three First the Aaronical high priest is severed and set apart from the common multitude and appointed to act in stead of them in all things between them and God and particularly in matter of burnt-offerings which are by men given to God and so spent by the Priest wholly in God's service and of sin-offerings such as Lev. 4. 3. 2. Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity Paraphrase 2. Both which he offers for the sins of the people those which they commit without deliberation through ignorance surreption oâ— suddain passion And this secondly he can doe affectionately and with a fellow-feeling of those infirmities which have betrayed them to such sins through incogitancy without malice or presumption as considering that he himself is subject to the like infirmities as well as others and so the more inclinable in all reason to mildnesse toward them 3. And by reason hereof he ought as for the people so also for himself to offer for sins Paraphrase 3. And because the Priest is subject to those infirmities 't is therefore appointed that he shall offer also for himself not only in case of any actual commission of this kind of which he is at any time guilty Lev. 4. 3. but also because such sins may passe by him undiscerned he is therefore on the great day of expiation when he offers for the sins of the people to offer for himself also Lev. 16. 6. 4. And no man taketh this honour unto himself but he that is called of God as was Aaron Paraphrase 4. And thirdly the nature of this office was such that no man might legally assume it to himself but only he that was of Aaron's line and so called to it by God that had assigned it to that line 5. So also Christ glorified not himself to be made an high priest but he that said unto him Thou art my Son to day have I begotten thee 6. As he saith also in another place Thou art a priest for ever after the order of Melchisedek Paraphrase 5 6. Now of these three things propounded of a legal high priest the first v. 1. the second v. 2 3. and the third v. 4. every of them are directly appliable to Christ As first the last of them see note on Mat. 7. b. that Christ did not intrude himself upon this office but God called him to it And that is the meaning of two places in the Psalmes first Psal 2. This day have I begotten thee O my son that is bestowed this special dignity upon thee to be a King and Priest after thy resurrection that is upon the ascending of Christ which was his going into the Holy of holies whither none but the high priest went the second Psal 110. Thou art such a Priest as Melchisedek was that is a King and a Priest together and that never to cease or to be succeeded by any till all be delivered up to God the Father 1 Cor. 15. 24. 7. Who in the daies of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was note a heard note b in that he feared Paraphrase 7. The second parallel betwixt Christ and the Priest in his offering for himself now follows For so did Christ also in the time of his lowest estate of infirmities and destitution when upon the crosse he cried out My God my God c. offer up prayers and very submisse petitions to his Father that he would if he died yet deliver him out of death preserve his spirit and restore it again saying Father into thy hands I commend my spirit and cried with a loud voice Mat. 27. 50. Mar. 15. 37. Luk. 23. 26. at the delivering those words and it seems though it be not mentioned in the Gospel added tears therewith and accordingly he was delivered from that which he feared and according to his ardent prayer he was thus preserved by God and though he died was yet restored from death by God and not suffered to lie under the power of it 8. Though he were a son yet learned he obedience by the things which he suffered Paraphrase 8. And having past through so much of sufferings even to the highest degree of death it self in obedience to his Fathers will and so having found how dear obedience cost him though he were the Son of God in an eminent manner he could not but learn from thence what an hard thing it is to perform constant obedience when death it self sometimes must be taken in the way to it and consequently he could not but learn to have compassion on those that sin out of weaknesse v. 2. though in that he were unlike the priest that he was not subject to sin like him which taught the priest his compassion to sinners 9. And being note c made perfect he became the author of eternal salvation unto all them that obey him 10. Called of God an high priest after the order of Melchisedek Paraphrase 9 10. After this third and second part of the parallel the first now follows in the last place that as the priest is taken from among men and advanced to that office to negotiate between God and man in the things belonging to God especially in offering sacrifices so Christ is parallel to the priest also though in an higher manner not taken from the common multitude of men as the priest was in that unlike but yet negotiating in the whole businesse of souls as the priest did consecrated by his sufferings as the priest by the ceremonies of his consecration and being so consecrated he offers up himself unto his Father as the priest did gifts and sacrifices v. 1. presents himself now at his right hand in heaven by way of intercession for us for pardon and for grace and by that means if we live sincerely though not perfectly obedient to him becomes unto us the author of eternal salvation being after his resurrection from the grave pronounced or declared by God an high priest such an one as Melchisedek was a king and a priest together the priest to pray for blessings on us as Melchisedek did on Abraham and the king to doe that with power actually to bestow those blessings on us 11. Of whom we have many things to say and hard to be uttered seeing ye are dull of hearing Paraphrase 11. Of which resemblance also between Christ and Melchisedek I might speak very much which would not easily be understood if I should speak it For I cannot boast much of the quicknesse of your understanding or
perception in divine things or your forwardnesse to hearken to what is thus said unto you the persecutions that are fallen on the Church have discouraged you Theoph. 12. For when for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God and are become such as have need of milk and not of strong meat Paraphrase 12. For some of you that have been long employed in the Church and in that respect might be fit to be Bishops see note a. on ch 6. in stead of that have indeed need that the first doctrines and principles of Christianity necessary for all the youngest and tenderest Christians to know should be taught you again and 't is unfit to give you such mysterious abstruse doctrine concerning the priesthood of Christ and Melchisedek who want instruction in the plainest parts of Catechistical doctrine 13. For every one that useth milk is unskilfull in the word of righteousnesse for he is a babe Paraphrase 13. For he that is gotten no higher then milk will be hurt not fed by having more solid food given him and so they that are not gotten beyond the lowest most necessary part of Christian knowledge must not be burthened with higher doctrines such as belong to proficients for they are as children which have neither teeth nor stomach to overcome such harder food 14. But note d strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil Annotations on the Epistle to the Hebrewes Chap. V. V. 7. Heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heaer is used by the Greek translators of the Old Testament to expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preserve or deliver so Psal 55. 18. to which the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we ordinarily render to save is directly answerable and so is here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense and it is also used in other places for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondit answered which is in effect the same the answering a prayer for deliverance being all one with delivering so Psal 22. 22. Thou hast heard or answered me from the horns of the Unicorn that is delivered me from that great danger Ib. In that he feared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting ordinarily a pious fear doth in S. Luke whom some think to be the Author of this Epistle denote any other kind of fear also so Act. 23. 10. where in the commotion the Commander is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afraid that Paul would be torn in pieces So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timuit is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3. 6. And being here taken also in the same sense it is yet with some difference being here used as many other words which denote the affections to signifie not the affection but the object or thing it self which is feared So 1 Pet. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear not their fear that is the punishments which they threaten and so Isa 8 16. from whence the place is taken the Hebrew which is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fear is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the terrible thing the object of fear not fear it self which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it followes in that very place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall be thy fear that is surely the object of it he shall be feared by thee And so the Hebrew is in other places rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 26. 8. terrible sights or appearances and c. 34. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great wonders or terrible things that were done before them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warre Job 22. 10. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction Prov. 1. 26. so Jude 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom save in fear that is in time of danger as it follows snatching out of the fire so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terror is used for the thing that is feared Prov. 3. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear approaching explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assaults or violences of the wicked that come upon them Of these and the like words see Note on Luk. 1. g. And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death preceding as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being saved As for the other interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place where ' t is said they could not speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for joy or in that they were so full of joy by analogie with which some would render this that he was heard in that he was so much afraid there will be little reason for that even according to that analogie his joy being the cause and that noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what they did or abstained from doing but his fear being not in like manner the cause of what another did or of what he suffered but the pleasure or mercy of him that did hear him that is of God of which this hearing was the effect and not of his fear V. 9. Made perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Agonisticall notion we have formerly explained Note on Phil. 3. d. Another notion there is of it not far distant from thence usuall among the Greek translators of the Old Testament to signifie the consecration of a Priest who was to perform and passe through some ceremonies and those being done and he actually consecrated he was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be consummate The Hebrew word to which this is answerable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implevit to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not unfitly accommodated because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfected and filled are so neer Synonyma The applying of this word to the consecration of a Priest was perhaps from that custome of filling the hands of him that was consecrated with flesh and bread Exod. 29. 24. Hence the â—ram that was offered at the consecration of the priest is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of impletions and the flesh again the flesh of impletions or fillings but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of consecration in the Septuagint Exod. 29. 34. That it is taken here in that notion may appear by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows as an explication of it v. 10. Pronounced or Proclaimed or declared high priest which belongs to Christ after his Resurrection and not before that being the time wherein all power was given unto him viz. that power of blessing wherein the Melchisedek-Priesthood
Passive one notion of the word presently offers it self from the Apostles use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 16. and Tit. 3. 12. to decline or avoid that which may easily be declined So Josephus speaking of the Esseni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swearing is avoided by them and Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will avoid and decline them as I would mad dogs But this cannot here be thought the Apostles scope to diminish the force of this sin here as a thing easily to be avoided by our care but rather to note it as very noxious and apt to seduce and mischief if it be not carefully warded If therefore this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here taken then certainly the meaning of the word must be not that which may very easily be avoided but is very fit to be declined or taken heed of that which there is all reason to part with and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put off as being so uselesse and so dangerous and hurtful in our course But a third notion I suppose of this word may be thus fetch'd out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies circumstances as when we read in Rhetoricians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bare naked position so in Georgius Alexandrinus in the life of Chrysostome a poor helplesse distressed woman is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a question generally proposed without the circumstances of time place person intention occasion see Hermogenes 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this it is that Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I suppose is thus to be rendred Stolidum nullas habens hypotheses nulla argumenta foolish and that which hath no reasons arguments or consequently pretences for it And if this be the notion of the Privative then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be that which hath such fair arguments and pretences for it the sin which is set forth with such goodly circumstances to ingratiate and recommend it to us as when he that denies Christ doth it as the Gnosticks said of themselves only with the mouth not with the heart and again with an innocent intention and only to avoid persecution and utter undoing in the world Agreeable hereunto it is that S. Chrysostome useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to sin to denote temptations Tom. 3. p. 555. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where as he explaines all diabolical sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins so he evidently interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptations And of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion he there understands the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he addes in that place l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin is provided with temptations being incompassed where we see the Passive use of the word on all sides before and behind and so shoots at us or strikes us So Tom. 4. p. 698. l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation of Satan So Hesychius Presb. Centur. 2. 85. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if by any temptation we become more remiss Thus Diogenes Laertius in the life of Zeno that it is the part of a wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat mans flesh in case of extremity or when he is by such forcing motives invited to it And this sense as it agrees best with the critical importance of the word so it accords exactly with the Context and scope of the Author who here exhorts to venture all the hazards persecutions death it self rather then upon any pretence to forsake the Assemblies to deny Christ c. 10 11. and here in this chapter he sets Christ's example before them a pattern of constancy and perseverance even to death And so this is the most probable notion of the word that I can think of V. 3. Wearied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also an Agonistical word literally signifying to be tired belonging to them that are worsted in any of those exercises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch it cannot be affirmed of the victors to goe out of the field like a wounded or wearied or worsted person So when Coriolanus being wounded was admonished by his friends to retire and cure his wounds he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A conqueror ought not to retire or subduce himself out of the field And thus generally it signifies to give over fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus to give over to despair and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play the coward or run-away Ib. Faint in your minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply v. 4. signifies in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn coward or pusillanimous such as whose souls within them fall away like water dissolve and 't is spoken of those who give over the attempt as hopelesse flie disheartened crest-fallen out of the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Thucydides expressed again v. 12. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hands that hang down which note the pralii detractatio giving over the businesse yielding flying out of the field confessing themselves conquered So Ecclus 2. 12. after the woe against them that trust not in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly hearts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hands hanging down are put together for which the Greek of Jer. 35. 3. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extended hands as in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold up and in Cicero manus tollere in Virgil tendere palmas to hold up or stretch out the hands the holding out and hanging down of the hands being both equally contrary to the using them or holding them up the exerere lacertos stretching the arms in a manlike manner against all opposers both signes of a conquered person that yields himself so which the Greek expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 4. Resisted unto blood Of the umbratilis pugna or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beating the air or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have formerly spoken on 1 Cor. 9. 26. the first lighter skirmishes before the stata pugna or set combate the beginning of the bloody fight To this the Apostle here referres when he faith ye have not yet resisted as far as blood that is as far as the old athletae were wont who after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or brandishing of their arms or weapons at last fell to down-right blowes with their caestus in their hands which ordinarily brought the blood with them This the Apostle applies to their spiritual agones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Olympicks of the soul in Porphyrie's style and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combating against sin that they had no reason to be disheartned with Christs permitting them to be
is wont to betray men to coverousnesse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall doe unto me Paraphrase 6. So that we Christians particularly you Hebrew Christians that suffer so much for the profession of the faith may from the word of God take courage and say I will trust God with my security and live fearlesse of all danger knowing that as long as he sees it best for me he will deliver me from worldly dangers and that when he permits them to come the utmost shall doe me no hurt 7. Remember them note b which have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their conversation Paraphrase 7. Set before your eyes the Bishops and Governours that have been in your Church and preached the Gospel to you observe their manner of living their perseverance till death and then make their faith their perseverance and constancy in the doctrine of the Gospel the example for you to imitate and transcribe 8. Jesus Christ the same yesterday and to day and for ever Paraphrase 8. The same faith that then was the true faith in which they persevered to the death will be so now unto you and to all ages you have no reason to think that 't is so suddenly changed that Judaisme which they took to be abolished should now be in force again among you as your Gnostick teachers are willing to perswade you 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be note c established with note d grace not with meats which have not profited them that have been occupied therein Paraphrase 9. This change and bringing in of new doctrines of Judaisâ—â—e into the Church is a piece of dangerous inconstancy 'T were sure more for the turn to be grounded in the truth to take that which is best for your turn and then never to remove or be carried about from that to any other And that is the Gospel and not the Mosaical Law about sacrifices and meats c. that this is much better for the soul then tother will soon appear unto you if you consider how empty and unprofitable those observances of the law alwaies were considered in themselves even when they were in force for even then they that dealt in them were really little profited by them see ch 10. 1 2 3. where the sacrifices are said only to be a commemoration of sin unable to expiate and so leaving in estate of damnation unlesse they advance farther to Christ signified by those sacrifices 10. We have an altar where of they have no right to eat which serve the tabernacle Paraphrase 10. And if any man think his Judaizing will doe him no hurt in respect of Christianity that those that stand for the Mosaical performances may yet have their portion in Christ let him know he is mistaken For Christ the only Christian altar to which we bring all our sacrifices and who is so beneficial to us will not be beneficial to them that depend on the Mosaical Law they that doe so have no right to partake of Christ Gal. 5. 2. If you be circumcised Christ shall profit you nothing 11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the camp Paraphrase 11. And the truth of this you may discern by a ceremony among the Jewes to wit in the sacrifice of â—tonement or expiation of which the priest never eat a bit the blood he carried in with him into the holy place and the body was burnt without the camp Now by that sacrifice the Messias was typified most lively as is acknowledged by themselves so that they even the Priests and principal persons among them being not allowed to eat of that sacrifice might hence collect this truth in hand that they that eat or partake of Christ should reap no benefit by him as long as they pretended their law in force and depended on these legal ceremonies for heaven 12. Wherefore Jesus also that he might sanctifie the people with his own blood suffered without the gate Paraphrase 12. And that the burning that sacrifice all the body of it without the camp so that no part of it was usefull to the Jewes people or priest did typifie this truth that Jewes relying on their religion should not receive benefit by Christ may farther be illustrated by our Saviours practice who when he was to enter into the holy place that is heaven to blesse and sanctifie us and to that end to shed his own blood to carry it as it were in with him as the priest did the blood of goats and bullocks into the holy place to signifie that there is no means of expiation to be had but by his blood he suffered without the gate so fulfilling the type and confirming this truth typified by it that it was not by those legal sacrifices but by Christ's offering himself that any benefit is to be hoped for by us 13. Let us goe forth therefore unto him without the camp bearing his reproach Paraphrase 13. Let us therefore leave the Judaical service the Mosaical Law though many afflictions threaten us for so doing let us relie wholly on Christ upon the crosse know nothing but Jesus Christ and him crucified and take all afflictions in the way to that cheerfully therein imitating Christ himself who indured the crosse ' despised the shame c. 14. For here have we no continuing city but we seek one to come Paraphrase 14. For this that is to be had here is no condition of rest and tranquillity we like Abraham Isaac and Jacob that sojourned in Canaan are not to look upon our present being as the preferment which is promised Christians which if it were we might then expect it free from afflictions but we have a future expectation of stability whereon we depend 15. By him therefore let us offer the sacrifice of praise to God continually that is the note e fruit of our lips giving thanks to his name Paraphrase 15. Let us therefore now our high priest is entred heaven by him offer up to God our Christian sacrifice our sacrifice not of beasts bodies but that figured by them our sacrifice of praise and that not like to that of the Jewes at some set seasons onely but continually all the daies of our lives not the fruit of our herds to be burnt upon his altar but the offering of our charity almes and mercy our Christian sacrifice v. 16. joyned with our thanksgiving to God and never omitted by the primitive Christians in their Eucharist answerable to the free-will-offerings or vowes Hos 14. 3. in acknowledgment of his power and goodnesse 16. But to doe good and to communicate forget not for with such sacrifices God is well pleased Paraphrase 16. But be sure not
they that are perfect act without fear all things that are forbidden This was S. Augustines sense of the designe of this Epistle De fide oper c. 14. Quoniam haec opinio tunc fuer at exorta aliae Apostolicae Epistolae Petri Johannis Jacobi Judae contra eam maximè dirigunt intentionem ut vehementer adstruant fidem fine operibus nihil prodesse Because this opinion was risen up in that time all the Catholick Epistles of James c. were chiefly intended against it vehemently asserting that faith without works will profit nothing CHAP. II. 1. MY brethren have not the note a faith of our Lord Jesus Christ the Lord of glory with respect of persons Paraphrase 1. Christianity being so great a promoter of justice and charity to all and especially to Christians and again to those that most need our relief and assistance ch 1. 27. 't is a most unchristian thing to be partial to one before another Christian on consideration that one is richer or in better clothes then the other 2. For if there come unto your note b assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile raiment Paraphrase 2. For if a cause in your judicatures or consistories happen between a rich gallant and a poor beggerly person 3. And ye have respect unto him that weareth the gay clothing and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my foot-stool Paraphrase 3. And if you shall make a difference between them in respect of their wealth and clothes and shall set one in a more honourable place then the other see note b. consider one and despâ—â—e the other 4. Are ye not then note c partial in your selves and become judges of evil thoughts Paraphrase 4. And without any doubt or scruple in your hearts be thus unjustly partial or if ye doe not so much as debate among your selves or consider the merit of the cause but as wicked corrupt judges hand over head adjudge the cause to the rich and despise the poor v. 6. whatsoever the justice of the cause and merit of it be or preferre the rich before the poor and judge the cause by the person not the person by the cause 5. Hearken my beloved brethren hath not God chosen the poor of this world rich in faith and heirs of the kingdome which he hath promised to them that love him Paraphrase 5. This is a most unchristian dealing in you And then do but consider Hath God had any such partialities in bestowing Christianity and his graces on men nay hath he not on the other side picked out men as poor as any to be as eminent believers and saints as any 6. But ye have despised the poor Doe not rich men oppresse you and draw you before the judgment-seats Do not they blaspheme that worthy name by which ye are called Paraphrase 6 7. But you if a man be poor despise him consider him not And truly 't is no very amiable thing to be rich nor doth it produce any excellencies in them that are so or favours toward you that deserve to be so considered by you for riches make men apt to oppresse others and to enter vexatious suits against them and to despise Christianity and blaspheme that good profession of yours 8. If ye fulfill the royal law according to the Scripture Thou shalt love thy neighbour as thy self ye do well Paraphrase 8. If ye observe the law of Christ our king which he hath in a particular manner prescribed us Joh. 13. 34. 15. 12. and to which above all other men all we Christians are to be subject and that agreeable to what is mentioned in the Old Testament Levit. 19. 18. the command of measuring our love to our neighbour by that which we bear to our selves this is somewhat like a Christian 9. But if ye have respect to persons ye commit sin and are convinced of the Law as trangressors Paraphrase 9. But if ye use this partiality ver 2. this is a sin and so condemned by the Law Lev. 30. 15. Deut. 1. 17. 16. 19. Exod. 23. 3. and so you offend even against the Law and not only against the Gospel 10. For whosoever shall keep the whole Law and yet offend in one point he is guilty of all Paraphrase 10. And 't is but a small excuse for you to think that this is but one transgression and therefore not considerable For the obedience to Gods will is required universally to all that he commands and he that offends in one though he keep all the rest is guilty of the breach of that obedience and punishable as well as if he had broken all 11. For he that said Do not commit adultery said also Do not kill now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law Paraphrase 11. For it is the same Law-giver that imposed the one and the other law that interdicted adultery and murther and his authority is equally despised by the committing of either 12. So speak ye and so doe as they that shall be judged by the law of libertie Paraphrase 12. Let your words and actions be like those that are to be judged not by the Mosaical Law which requires those external observances so severely circumcision under pain of death c. but by the law of Christ which hath set us at liberty in this kind and requires of us another sort of performances 13. For he shall have judgment without mercy that hath shewed no mercy and mercy rejoyceth against judgment Paraphrase 13. And first for the latter of these that of actions 't is certain that among the precepts of Christ there is none more eminent then that of works of mercy unto which the promises of God's mercy are so linked and proportioned that he that condemns others shall himself be condemned and he that doth forgive others needs not fear God's condemnation Mat. 6. 14. What doth it profit my brethren though a man say he have faith and have not works can faith save him Paraphrase 14. And 't is not for a Christian to say that his faith shall render such works unnecessary for indeed without such works his faith will nothing profit him and 't is ridiculous to think it will 15. If a brother or sister be naked or destitute of daily food Paraphrase 15. For in case a Christian be in great want and distresse for supply of the necessaries of life food and raiment 16. And one of you say unto him Depart in peace be you warmed and filled notwithstanding ye give them not those things which be needfull to the body what doth it profit Paraphrase 16. And you give him good words bid him have plentyâ— or wish he had but doe no more to help him to the things which he hath need of for
their punishment and reward did thus fall into these libidinous burnings not referring to that of Balaam's doing what he did in contemplation of reward V. 12. Trees whose fruit withereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a season of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the season after the Summer and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season beginning from the fifteenth or say others the 22. of August continued to the same day of December Thus is the year divided in Sextus Empiricus adv Mathem l. 5. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making this to Winter as the Spring is to Summer And Olympiodorus in Meteor p. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins after both parts of Summer are ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the dog-star hath done shining when it draweth toward Winter and the season though it begins in August on the 15. or 22. yet reacheth out to Christmasse that is to the sharpest and depth of Winter and is so called because it begins from the end of the season of ripe fruit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sense of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the derivative Adjective must signifie that which belongs to that time and so the Arabick Interpreter in the New Paris Edition of the Bible reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autumnales and so S. Hierome also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be trees in that condition in which they use to be at that time of year that is bare having lost their leaves and having nothing desireable on them like the waterlesse empty clouds precedent So in Cinnamus after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the dissolving of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and description of this season by the decaying of the beauty of trees c. it presently followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaves or shade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius had now left the trees and this a direct embleme of the Gnosticks and quite contrary to the godly man described Psal 1. 3 4. whose leaf doth not wither and then to these is fitly added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitlesse trees that have neither the verdure of leaves nor profit of fruit on them trees which beside that they bear no fruit are deprived and naked and bare of leaves also and such are those that are come to the denying of Christian profession it self as we know the Gnosticks did Another signification seems to be followed by the Syriack who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarum fructus emarcuit or defecit whose fruit hath withered or failed according to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease in Phavorinus that disease probably such as befalls fruit and trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blast or sut perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aerugo that spoils fruit and corn for saith Phavorinus and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be blasted trees and this will also do well to signifie these rotten putrid Gnosticks a blasted sort of Christians withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any kinde of fruit on them But the former of these is most agreeable to the nature of the word and so fittest to be adhered to V. 14. Cometh with ten thousands of his Saints What the coming of God signifies hath oft been said see Mat. 16. 0. and 24. b. executing vengeance upon wicked men and that coming of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Angels Mat. 16. 27. those being the ministers and executioners of his vengeance and withall his satellitium or guard whose presence in any place is the only thing to determine Gods omnipresence to one place more then to another And these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not myriads of Saints or holy men but such as are mentioned Heb. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 myriads of Angels or as the Targum on Deut. 33. 2. Myriades angelorum sanctorum where we read only saints from the Hebrew which reads of holy ones that is Angels but I say his holy myriads or hosts of Angels with ten thousands in each which makes his coming so solemn and so formidable a thing And thus in the prophecie of Zacharie chap. 14. 5. where we read The Lord my God shall come and all the saints with thee it is to be read from the Hebrew with all his holy ones that is with his guard of Angels and that it seemeth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to execute judgment and rebuke c. That Enoch thus prophesied in his time of these Gnosticks under Christ we are not told but that he prophesied to them that is that his prophecie concerning the excision of the old world for such sins as these are now guilty of is very pertinent to them and fit to be considered by them Thus we see S. Peter Ep. 2. ch 2. applies to them all the judgments that had ever befallen sinners particularly that in Noah's time of which that Enoch prophesied there is no question and we have these remains of it First the name of his son Methuselah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sela in Hebrew signifies mission sending or powring out waters on the earth Job 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sends out waters on the fields to which saith Bochart Arphaxad related when he called his first-born Sela in memory of the Deluge two years after which Arphaxad was born Gen. 11. 6. And so in like manner Enoch that prophesied of this destruction and foresaw by the Spirit that it would soon follow the death of this his son he called his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his death emission To this it is considerable what we find in Stephanus Byzant in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where mentioning Enoch or Hannoch he saith of him that he lived 300. years and above and that the inhabitants asked the Oracle how long he should live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Oracle answered that when he was dead all men should be destroyed or as the word will bear corrupted in that sense in which we find Gen. 6. 2. soon after Enoch's death the earth was corrupt before God which how it belongs to filthy lusts hath oft been shewed which he applies to Deucalion's flood and the universal destrâ—â—â—tion there and adds that the news of this Oracle was so sadly received by the inhabitants that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he hath it before in the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to waile for Enoch is proverbially used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that mourn excessively Here 't is possible that the confounding the two stories of Enoch and Methuselah made up this relation For as to the latter part of the flood following his death that
as well as the terrors of worldly sufferings though you have been wrought on by the latter of these yet for the former you are free you detest those abominable villanies of lust which come from the Nicolaitans and are gotten into other Churches v. 15. and 20. 7. He that hath an eare let him hear what the Spirit saith unto the Churches To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God Paraphrase 7. Let this warning of mine in this vision be laid to heart by the Christians of Ephesus and all that are under that metropolis for it is of near concernment to all And as it brings terrors to all who shall be involved in the sin mentioned so every one that shall hold out and overcome the temptations he shall have deliverance here and hereafter eternal life bestowed upon him which is the meaning of eating of the tree of life Gen. 2. 22. and may be encouragement and reward sufficient to those that shall lay down their lives for Christ and so here is fitly mention'd to those who would not confesse Christ in time of persecution 8. And unto the Angel of the note d Church in Smyrna write These things saith the first and the last which was dead and is alive Paraphrase 8. Another message deliver to the Bishop of Smyrna another metropolis of Asia in these words Thus saith Christ the eternal God that was so despised and contemned by men who was put to death but rose from the dead see c. 1. 11. and so is fit to encourage you in your patience and sure to reward you whatsoever it cost you though it be the losse of life and all 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them that note e say they are Jewes and are not but are the Synagogue of Satan Paraphrase 9. Your works have been very pious and Christian your diligence remarkable and great persecution and poverty you have suffered but this very thing tends to the encreasing of your wealth treasured up for you and your contentednesse is at the present all riches and you have been tempted by the contumelies and reproches and railings cast upon you by the Gnosticks who are a sort of men that take upon them to be Jewes to avoid persecutions from them but indeed are not live not according to the Law Gal. 6. 13. that professe to dive into the secrets and mysteries of the Old Testament for the understanding of which they call themselves Gnosticks and from thence to fetch great secrets which are all nothing but hellish abominations and their practices consequent to them meerly diabolical accusing calumniating and persecuting the Orthodox Christians And therefore if they are of any society or Synagogue any religion 't is not that of Moses from God but of the devils institution These I know have reproached and railed at you and ye have suffered much from them 10. Fear none of those things which thou shalt suffer behold the devil shall note f cast some of you into prison that ye may be tried and ye shall have tribulation ten daies Be thou faithfull unto death and I will give thee a crown of life Paraphrase 10. Take courage against all possible dangers remembring me as I have represented my self to you v. 8. And now I tell you before-hand that your constancy to the faith must in reason be expected to raise you up enemies both at this present the Jewish zelots for the Synagogue v. 9. incensed against you by the Gnosticks and afterwards the Romane officers assertors of the diabolical Idol-worship against Christianity and these latter shall apprehend and imprison some of you being permitted by God to doe so on purpose for the farther tryall of your constany And this persecution which shall come upon you when the Jewes are destroyed in the time of Marcus Aurelius and Verus under which Polycarpe the Bishop of this Church shall suffer death shall then last for a little while and all this shall prove a foundation of greater glory to you and help them to the reward and crown of Martyrdome which suffer in it and that is all the hurt which your constancy shall bring you 11. He that hath an ear let him hear what the Spirit saith unto the Churches He that overcometh shall not be hurt of the second death Paraphrase 11. They that hold out to the end that persevere in despight of all these temptations shall continue a prosperous flourishing Church shall not have their Candlestick removed from them as all they shall that by the sharpnesse of persecutions are scandalized and fall off from Christ see note on c. 20. d. 12. And to the Angel of the Church in note g Pergamos write These things saith he who hath the sharp sword with two edges Paraphrase 12. This is the message of Christ to you who looketh upon you as a judge and seeth somewhat in you which shall be punished most severely if you repent and reform not speedily 13. I know thy works and where thou dwellest even where Satans note h seat is and thou holdest fast my name and hast not denyed my faith even in those daies wherein note i Antipas was my faithfull Martyr who was slain among you where Satan dwelleth Paraphrase 13. I cannot but commend your Christian behaviour and constancy and that the greater being considered with the circumstances of the place of your abode in the midst of such temptations to the contrary and of the times approaching wherein Antipas for his fidelity and courage in preaching the Gospel will be I foresee cruelly martyr'd and where the instant malices of the adversary might possibly have terrified you 14. But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balac to cast a stumbling-block before the children of Israel to eat things sacrificed unto idols and to commit fornication Paraphrase 14. But yet for all this courage great faults there are among you though the whole Church be not guilty of them viz. the doctrines and practices of the Gnosticks are gotten in among you which are but a transcript as it were of that famous counsell of Balaam to Balac which brought that curse and ruine upon the Israelites when nothing else could doe it consisting in joyning and complying with the Idolaters see note b. and committing all abominable uncleannesse see Jude f. 15. So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Paraphrase 15. In like manner there is gotten in among you and permitted or not punished by your Bishops that unclean doctrine and practice of the Nicolaitans see note c. which being most odious to me ought most sharply to have been punished by them 16. Repent or else I will come unto thee quickly and fight against them with the sword of my mouth
in the infancy endangered to be devoured by the Dragon the devil assistd by the Roman power the persecuting Emperour Nero about the tenth year of his reign had it not been wonderfully preserved by God 6. And the note c woman fled into the wilderness where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days Paraphrase 6. And soon after the Christians were by edict forbidden throughout the Empire but God preserved his Church in this persecution which lasted three years and an half 7. And there was warre in heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels Paraphrase 7. And there was a great contention at Rome between Simon Peter on one side the planter of the Christian faith and Bishop of the Jewish Christians and so maintainer of Michael's or Christ's cause there and Simon Magus that Apostate servant of the Devil at his second coming to Rome in Nero's time the one contending for Christ the other against him see note on 2 Tim. 3. a. 8. And prevailed not neither was their place found any more in heaven Paraphrase 8. And Peter and the cause of Christ prevailed against him for thought at his former coming to Rome in Claudius's dayes Simon was there worship'd for a God and at his second coming much favoured by Nero yet upon his undertaking to fly in the aire by Peter's prayers he was cast down and maimed in the fall and through pain and shame forced to cast himself headlong down from the top of an house see 2 Tim. 3. a. 9. And the note d great Dragon was cast out that old serpent called the Devil and Satan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him Paraphrase 9. And by this means the Devil that doth so oppose the Christian faith and reduce men to heathenisme and to corrupt living was cast out of his unlimited power in mens hearts and many upon this victory of Peter over Simon Magus turned Christians 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren in cast down which note e accused them before our God day and night Paraphrase 10. And this was matter of joy to all the Christians nay to the angels of heaven who therefore praised and magnified the power of the Christian doctrine which had cast out the eminent piece of hypocrisie out of the Church the doctrine of the Gnosticks which did really infuse that into Christians for which the devil is wont to accuse the servants of God falsely and gave an essay of it in his charging of Job c. 1. 11. to wit that in time of persecution they will deny and forswear Christ 11. And they overcame him by the blood of the lamb and by the word of their testimony and they loved not their lives unto the death Paraphrase 11. And the faithful sincere Christians Peter and Paul and divers others having the patience and constancy of Christ before their eyes who laid down his life for them and his frequent doctrines of taking up the cross and following him resolved to do so as he had given them example and command and this was a victory over Satan and these instruments of his the Gnosticks which would have seduced all the Christians from their constancy 12. Therefore rejoice ye heavens and ye that dwell in them Wo to the inhabitants of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time Paraphrase 12. A thing much to be applauded rejoiced at by all good men and angels But upon this the devil was hugely inraged to see his subtilty the tail of this serpent v. 4. the false doctrines and infusions of these hereticks thus miscarry and therefore in the rage of his knowing that if he did not bestir himself mightily Christianity prevailing in the purity and sincerity of it would utterly be his ruine and that suddenly he set a-foot the persecution against the whole Christian Church by Nero's edicts in a sharp manner 13. And when the Dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man child Paraphrase 13. By this to revenge himself upon Christianity for the destruction of Simon his beloved instrument 14. And to the woman were given two wings of a great Eagle that she might fly into the wilderness into her place where she is nourished for a time and times and half a time from the face of the serpent Paraphrase 14. And so not only at Rome v. 6 but in all other parts of the Roman Empire Christianity was persecuted and the Christians forced to flie some one way and some another as they had been Acts 8. 1. by which means they were by the providence of God kept safe for some while see v. 6. 15. And the serpent cast out of his mouth waters as a floud after the woman that he might cause her to be carried away to the floud Paraphrase 15. Mean-while Satan used all means to pursue the Christians whither they fled raising up persecutions from Nero against them in the provinces by which he hoped to have utterly drowned and destroyed the Church 16. And note f the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth Paraphrase 16. But these afflictions and calamities which the devil designed the Christians were diverted by the seditions raised by the Jewes against the Romans by which means it came to passe that all the malice which was by Satan designed against the Christians fell actually upon the Jewes under Vespasian and Titus and so at the time the persecution of the Christians was necessarily cooled and fell upon the Jews their greatest enemies 17. And the Dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandments of God and keep the testimony of Jesus Christ Paraphrase 17. And this was a great vexation to Satan to see Christianity thrive the better by this means and therefore he set to his former design again that of setting the Emperors upon persecuting the Christians viz. the pure Orthodox of them that stood out constant in confession of Christ and would not for acquiring safety join with the Jews or Gnosticks and comply with them And this persecution now designed by Satan is that which fell out under Domitian the subject of the next vision c. 13. Annotations on Chap. XII V. 1. Clothed with the Sun and What notion is here to be affix'd to the Sun and Moon may thus most probably be resolved The Sun being the Spring and fulness of light communicating to
special decorum observable in these Visions in representing the Christian Church by the antient Jewish This is observable in many lesser particulars but most eminently in this description of her Persecutors There were three most remarkable calamities that fell upon the seed of Israel The bondage in Aegypt the Captivity in Babylon the Persecution of Antiochus And the like is prophesied in this book to befall Christians First Miseries by Jewish persecution and therefore Jerusalem is called Aegypt Rev. 11. 8. The second by Roman Idolatry which is therefore called Babylon here and c. 17. and c. 18. And the third when the Devil is let loose by Gog and Magog Rev. 20. 8. which are most perfectly parallel to Antiochus see the Paraphrase there And there is little reason of doubting but these allusions were intended and there is great decorum and method therein which ought to be carefully attended V. 10. The wine of the wrath That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one that they both promiscuously signifie those intoxicating poisoning mixtures which were put into wine hath been shew'd in Note on Mat. 27. f. And agreeably to that notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied in this chapter to signifie two things abominable sin and intolerable punishment The former of them in the 8th verse is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication and 't is the same in effect which it would be if the words had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a myrrthate bitter poisonous cup of fornication Then for punishment 't is here used ver 10. being spoken of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified wrath any more then the same word could signifie so v. 8. where 't is applied to Fornication but again as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and as they signifie all those poisonous bitter mixtures put into wine and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God's myrrhate cup of punishments which he there threatens to pour out on them expressed again in that that followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mix'd unmix'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the word to signifie wine not mingled with water merum strong wine or red wine as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unimix'd psal 75. 9. signifies and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mix'd with these inebriating spices meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint in that place of the Psalmist Psal 75. 9. expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of mixture and then both these put thus together are very proper to expresse the cup of malediction see Note on Mat. 27. f. and consequently the curses and fierce punishments of God Thus c. 16. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitter wine of his wrath not the wine of the anger of his wrath Many the like phrases we find scatrered in Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eustathius a cup of bitternesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Manasses a cup of destruction and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cup of afflictions above brim full and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter cup of the tast of wormwood and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nicetas Choniata See Gaulmin on Eustathius p. 35. V. 13. From henceforth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it so read or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words signifies saith Euthymius within a short time not long after quickly see Note on Mat. 23. 39. and Mat. 26. 64. In both which as here the antient Latine reads amode within a while This verse belongs to that which went immediately before v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the patience of the Saints to signifie a time of persecution see ch 13. 10. And to that nothing can be more proper then this that they are to be accounted happiest that die soonest that within a while are taken out of this life from having their part in the evil to come Isa 57. 1. So Eccl. 4. upon mention of the oppressors and strength on their side and the no comforter v. 1. it follows wherefore I praised the dead which are already dead c. v. 2. And to this belongs the answer of the Spirit in the words following they shall have rest from their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from those persecutions which attend them here see Note on Heb. 3. c. 3. and which only death can give them an end of V. 14. A golden crown That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 golden crown is an ensigne of Regal power is sufficiently known and little doubt but here it is so denoting that which in the New Testament is oft express'd by the style of the Kingdome of God or Christ the destroying and subduing of his enemies it being the special part of the Kings office debellare superbos to subdue all that hold out against him And as by the golden crown this regal office of Christ is here expressed so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharp sickle the approach of that exercise of it the sickle referring to the ripe harvest when the reapers come armed to cut down the corn and sharpnesse denoting the preparednesse of this instrument for that work and withall the swiftnesse and universality of the excision cutting the whole field down together And the destruction of the Romans that is of the heathen part of that people is here fitly represented by it So in the Gospel in the Parable of the wheat and darnel the harvest was the time of the excision of the Jewes So Jer. 51. 33. Yset a little while and the time of her harvest shall come that is of judgments and excision before express'd by It is time to thresh her to which reaping is preparative And whereas in this chapter there are two sickles one to cut down the corn another the clusters of grapes both these sorts of harvests are to be seen Joel 3. 13. and both for judgments on a people Put ye in the sickle for the harvest is ripe Come get ye down for the press is full the fats overflow for wickednesse is great And the reason of the phrase is clear because God's judgments being attendants and rewards of the sins of men when the measure of their sins is filled up they are then like to a field of ripe corn in time of harvest fit to be reaped ready for Gods vengeance to fall on them or again to bunches or clusters of grapes ready for the wine-press And so here at the point of time represented in this part of the Vision the time of Diocletian the sins of heathen Rome were fully ripe ready for the vengeance of God when their rage had continued a sharp persecution for ten years without intermission and pillars were erected to Diocletian as trophies that he had abolished Christianity and enlarged Paganisme See Baronius Anno Dom. 304. §
〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Doe ye not say that it is yet foure months and harvest comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †For in this the saying is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * believed on him So the Syr. and many copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * courtier * second miracle did Jesus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * at the sheep-poole a house c. or the sheep-poole surnamed in Hebrew †sick of the palâ—ie for so the antienâ— Greek and Latine MS addes after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or a messenger at a season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * descended in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * take up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * was gone out privately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * untill now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 called God his own father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †him that sent me for in the Syriack and annent Latine and many Greek copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left ouâ— * the lamp burning and shining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †pleaseâ— for a while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a testimony greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * on whom ye have â—â—sted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * deloâ— Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 5. p. 585. 40. * departed to the other side of the sea of Galilee that of Tiberias or into the coasts or parts of Tiberias for the old Gr. and Latine MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sinâ—â— Tiberiaâ—is * lie down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †superabound are to spare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †again is wanting in the Syriack and many copies * and prayed there sethe old Greek and Latine MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But other vessels from Tiberias went neer that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the Father sealed even God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †labour in †that * ye have both seen me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that I should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †heard froÌ„ the Father and learnt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or learnt the truth â—o the Kgâ— MS. reâ—â—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * truly meat or tâ—ue meat for in divers ancient copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places of this verse †scandlize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from the first or presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †it was that would deliver him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * deliver him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * p. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in authority †season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * season is not yet fulfill'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †books learning the Scriptures the Syriack reads the book see note g. * because of it for Theophylact reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that I cured a whole man or made whole a whole man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †publickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * truly the Christ or the Christ for many ancient copies omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly †the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * many copies omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them †dispersion of the Greeks * This is truly the prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have ye also been seduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 * hear from himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and see that no prophet hath arisen out of Galilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Veru 〈◊〉 fixum * our law so many copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †As some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making not shew as the word is used Lu. 24. 28. viz. to hear or understand him so most copies now used have not this * witnesse of my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the very same which I tell you * ye shall have lift up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †am and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * which he hath appointed * ye therefore or accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ye delight to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But I because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ seeketh it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * any one shal observe my word he shall not see death forever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * glorifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †observe her word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * was exceeding glad that he might see my day and he saw and rejoyced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * was born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * l de Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * dirt with the spittle and spread the dirt upon the eyes of the blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †will tell you concerning himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * had been blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * some copies omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not saith Rob. Stephaâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * brings out * All as many as have come for many copies leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before me †made safe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and have abundance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †laies down his own life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I know mine own and 〈◊〉 〈◊〉 〈◊〉