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
secret will of his of which there can be no cause or motive rendred but his own free mercy and purposed resolution which till now hath been kept as a mystery no man imagining that God ever intended any such thing but which he had long since proposed to himself and referred in his wise dispensation to be performed and delivered out at this season in these last and worst times when the sinnes of men being advanced to such an height it might rather have been expected that God should proceed to execute vengance on them This I say which was the just time that God had resolved on for this purpose to gather together his dispersions as it were and to unite all in Christ to bring into the pale of the Church a whole world of believers the very Gentiles see note on Col. 1. c. all discrimination being removed by Christ through his death and resurrection 11. In whom also we have note c obtained an inheritance being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Paraphrase 11. Through the same Christ I say by whom we Jewes have had the will of God revealed to us now above all that we ever had before the Gospel being first preached unto us Act. 3. 26. and those of us which have believed taken possession of as of a patrimony or portion assigned and set apart to God to serve him in holinesse according to the secret counsel of him who had long since decreed and determined this of his own free mercy to us 12. That we should be to the praise of his glory who first trusted in Christ Paraphrase 12. To this end that we that were first converted to Christianity might publish and preach and make known the Gospel to all others and set it out as illustriously as might be 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy Spirit of promise Paraphrase 13. By whom also it is that ye Gentiles though after called yet now also having heard and believed the Gospel by which you are escaped out of your idolatrous sinfull course are in like manner secured and marked out by God for good by receiving that Spirit which is promised to believers and which is the mark of all those whom God receives see note on c. 4. 30. k. 14. Which is the note d earnest of our inheritance untill the note e redemption of the purchased possession unto the praise of his glory Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us grace pardon salvation and all the inheritance that God will instate upon his children and this on purpose to purchase to himself a peculiar people living gracious and godly lives which tends so much to the illustrating of his grace and glory 15. Wherefore I also note f after I heard of your faith in the Lord Jesus and love unto all the saints Paraphrase 15. Considering therefore this mercy of God as to others so particularly to you both knowing my self the good successe of my preaching the faith among you and having received advertisement of your great proficiency in it since the time I was among you and of that insâ—parable effect and branch of it your great charity to all Christians that want your assistance 16. Cease not to give thanks for you making mention of you in my prayers 17. That the God of our Lord Jesus Christ the father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him Paraphrase 16 17. I cannot choose but as I pray for you continually so give thanks for you to God continually also farther beseeching the same God who is known now to us by a more glorious title then that of the God of Abraham even the God of our Lord Jesus Christ whom he hath own'd on earth and now raised and set at his right hand in heaven and who is the author as of raising Christ gloriously from the dead so of all grace and blisse and glory to all that are obedient to the faith that he will bestow on you all things needfull to a Christian Church the gift of understanding the highest natural and spiritual truths the skill of veiling the highest conceptions speaking parables c. and of understanding and interpreting prophecies and discerning Christ and his doctrine in them See note on 1 Cor. 1. c. 18. The eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints Paraphrase 18. That by this means of illumination ye may be furnish'd to all spiritual uses discerning throughly what is the benefit of his calling us to Christianity and what the glorious blessed condition of those graces of his which are distributed among Christians here as also of those endlesse joyes which are now instated on all penitent obedient faithfull servants of his as an inheritance to the children infinitely above that Canaan that was bestowed on Abraham's posterity 19. And what is the exceeding greatnesse of his power to us-ward who believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Paraphrase 19 20. And withall the infinitenesse of his power that hath been engaged in this work toward us believers in subduing our enemies sin and death the punishment of sin and raising us sinners first to a new and then to an eternal life which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave and exalting him to the highest degree of glory next to himself in heaven An embleme and essay of the methods which he hath now used toward us by the preaching of the Gospel to raise us from the grave of sin to a new Christian life and from thence to a glorious eternity 21. Farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Paraphrase 21. Farre infinitely farre above all those rulers and potentates that have but fading power by whom he was here put to death ye above the highest degree of Angelical powers that inhabit heaven to all eternity 22. And hath put all things under his feet and gave him to be head over all things to the Church Paraphrase 22. And by so doing gave him victory and superiority over all his enemies and constituted him the Prince of his Church who should till the day of doom have in his hands the sole disposing of that every one that is placed in any power therein moving regularly
ye take care that your performances be agreeable to your words see note on 2 Cor. 1. b. that you fall not into lying or false speaking 13. Is any among you afflicted let him pray Is any merry let him sing Psalmes Paraphrase 13. Again let your care be that whenever any affliction befalls you your praying to God be the constant effect of it as on the other side singing thanksgivings of your prosperity 14. Is any sick among you let him call for the note e elders of the Church and let them pray over him note f anointing him with oil in the name of the Lord Paraphrase 14. When any man falls into any disease he is to look on it as that which comes from God for some special end of his very ordinarily for some sin of ours committed either against God or man not yet repented of as it ought and because the man so visited may not be so well able to judge of himself but that he may stand in need of spiritual directions and counsel to discern his own guilts and because whatsoever his condition be he may receive much benefit thereby let him call to his assistance some spiritual person the Bishop in every city see note on Act. 11. b. or whosoever is by or under him ordained for such offices and when he hath afforded the sick man his best directions and assistance let him also pray to God with and for him that God will pardon his sins asswage his pains remove the disease and restore him to his former health withall using that ceremony of unction so ordinarily used by Christ in curing diseases and doing it in the name of Christ 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins note g they shall be forgiven him Paraphrase 15. And the prayer of the Bishop c. and of the sick if it come from faith in Christ in the one praying to God in Christ for his recovery and in the sick person from a true Christain penitent heart shall be of force save where God is pleased otherwise to dispose of it for the good of the patient and his own glory to heal and recover the sick see note on Mat. 10. g. and Luc. 13. b. and God shall restore him to his former health To which purpose also it is useful that if upon examination he be found to have committed any wasting sin or sins which probably have brought this disease on him the sick person first fit himself for and then receive absolution from the Bishop 16. note h Confesse your faults one to another and pray one for another that ye may be healed The effectual fervent prayer of a righteous man availeth much Paraphrase 16. Upon these considerations therefore it will be very proper for all that are in this estate to make acknowledgment of their sins to such as are thus called to visit them and that besides other respects in order to their cure from such diseases as are then upon them by virtue of their intercession to God for those who shall thus approve to them the sincerity of their repentance see Gen. 20. 7. For this is certainly known that the prayer of a man of God to which he is incited by the Spirit as the prophets were when they prayed and as they were under the Gospel who had the gift of miracles see note on Gal. 5. b. will be very effectual even work miraculous cures 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six moneths Paraphrase 17. Elias was a prophet and a righteous man but a man for all that and subject to the same afflictions and frailties that we are and yet by earnest prayer he brought drought and famine upon the land for the punishment of the sins of the people that ran idolatrously after Baal and so upon the land of the ten tribes it rained not for three years and an half Luk. 4. 25. and Rev. 11. 6. 18. And he prayed again and the heaven gave rain and the earth brought forth her fruit Paraphrase 18. And upon some reformation he again prayed 1 Kin. 18. 45. and he was heard in abundance of rain and fruits 19. Brethren If any of you doe erre from the truth and one convert him Paraphrase 19. To conclude this discourse begun v. 14. let this be remembred and considered by all If any Christian transgresse the Evangelical rule of life fall into sin and any man take him off from that vicious course 20. Let him know that he which converteth the sinner from the error of his way shall save a soul from death and shall note i hide a multitude of sins Paraphrase 20. It is a most excellent glorious work of mercy which he hath wrought the effect of which is that God will free him on whom this change is wrought from death eternal and perhaps from temporal present death through sicknesse fallen on him for that sin ver 15. and besides he will accept and reward that charity of him that hath wrought that good work on him with the free discharge of whatsoever sins he hath formerly been guilty but hath now repented of Annotations on Chap. V. V. 3. As it were fire That the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as fire are to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have treasured up and not with the former the sense doth much inforce and the antient manner of writing without points doth well permit and it hath a special significancy in this place agreeable to the times wherein this Epistle was written For the last dayes being the time of the Jewes destruction see Note on Act. 2. b. and to treasure up wealth as fire being no more then to lay up their wealth so as it should mischief and devour and consume in stead of advantaging them this is here most truly said of the uncharitable and unchristian Judaizers at that time in respect of the destruction of that people approaching where the rich misers were the most miserably harrass'd of any See Note on Rev. 9. c. V. 7. Coming of the Lord The coming of the Lord is here expresly defined by Oecumenius to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expedition of the Romanes to which he there applies the words of Christ concerning John If I will that he tarry till I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the time of this life was to him extended untill the taking of Jerusalem and a little beyond it V. 9. Grudge not The practices of the Zelots among the Jewes a little before the great miserable destruction of that people are often mentioned in Josephus and referred to in this Epistle especially and in those of S. Peter written about the same time and to the same persons that this of S. James was viz.
expect any better portion hath all reason to be content with that Many other such proverbiall speeches there are falling from Christ as purposely making use of what was good among them their customes their proverbs their formes of prayer and benediction So that of Mat. 7. 2. In the measure you mete it shall be measured to you again For so in that part of the Gemara call'd Sanhedrim we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the measure that a man meteth they shall mete to him in that See c. 19. note b. and 2 Thess 3. b. and Rom. 2. a. V. 27. Hear in the ear This phrase of hearing in the ear will be best explain'd by referring to the custome of the Jewes mention'd by the Rabbins who affirm that the Masters among the Jewes were wont to have their Interpreters who as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Oracles did receive the Dictates of the Masters whisper'd in the eare and then publickly propose them to all the Masters dictating softly but the Interpreters delivering them aloud Of this Elias Levita speaks in his Thisbi on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith that the Interpreter is mention'd Exod. 4. 16. he shall be to thee as a mouth where the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which is among the Chaldees the title of an Interpreter and adds that every Psalme that is inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was received from a Master and dictated by an Interpreter So 't was an ensigne of a Master to have an Interpreter In the Excerpta Gemarae tract de Sanhed c. 1. § 7. Dixerunt Jehudae interpreti Resh Lachish adsta illi in concione adstitit se inclinavit juxta illum iste nihil ei dictavit Judah the interpreter of Resh Lachish stood by him in the assembly and bow'd himself to him and dictated he nothing to him And in Barachoth c. 9. Rector Vniversitaetis eris adstabÃtque tibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be ruler of the Vniversity and shalt have by thee an Interpreter This Christ applies to himself and the Disciples making himself the Master dictating to them the words of life the New Covenant which they consequently are bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proclaim to others as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aloud publickly on the house-top and not for fear keep in any part of it As for the phrase on the house-top that is taken from the custome of their flat buildings plain on the top with battlements about them see Note b. on c. 4. by which means it was both ordinary and very convenient when any thing was to be proclaimed to the people to doe it from the top of the house standing on the battlements So in Hegesippus there is a remarkable place cited by Eusebius When saith he by the preaching of James the brother of the Lord and Bishop of Jerusalem many of the chief of the people beleived in Christ many of the Phariseès and other sects which beleived not came to him and perswaded him that he would unseduce the people and to that end at the Passeover when all the people came up to Jerusalem they intreat him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set thy self upon the battlement of the Temple that from above that is by the advantage of place as the Latine interpreter reads it de superiore loco thou mayest be conspicuous or known who thou art because by the title of James the Just he was so reverenced by all the nation and known by them generally and thy words easily heard by all the people And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set him upon a battlement of the Temple in the very same phrase that is used of the Devil to Christ c. 4. 6. in order to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting himself down To that the setting him on the top of the battlement and not within so as to lean over it was sure most proper and so 't is certain that is the meaning of it c. 4. and by consequence the phrase being to a letter the same in the story of James in Hegesippus also where accordingly it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went up and cast him down and so Eusebius cites it there out of Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was cast down from the battlement though it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died not with the fall From this circumstance of that story it is most probably concluded to be the custome for those that proclaim'd any thing from the house-top to stand on the top of the battlements which accordingly were of a sufficient breadth to stand upon and not so to stand within as to speak over it V. 29. A farthing For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little piece of money the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asor the Greek word so changed by them The Arabick have Phals which they use to expresse the least piece of money that is and accordingly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 12. 42. they read Phalsain the Duall from that For the value of the coyne according to the use of the word Asore in the Syriack Jesu Bar Ali faith that there are such diversities of opinions that 't is hard to determine any thing in it CHAP. XI 1. AND it came to passe when Jesus had made an end of commanding his twelve disciples he departed thence to teach and to preach in their cities Paraphrase 1. To give instructions and teach the Gospel see note on c. 9. 1. in the cities whither he now removed 2. Now when John had heard in the prison the works of Christ he sent two of his disciples 3. And said unto him Art thou note a he that should come or look we for another Paraphrase 2 3. Now John Baptist being put in prison and in danger of being put to death and hearing of the miracles done by Christ though Joh. 1. 34. he had been sufficiently convinced that Christ was the Messias and after the testimonies given by him Joh. 3. 32. 36. cannot be imagined to lie open to any doubtings Yet to satisfie and confirm his disciples which were in danger to be thus assaulted being tempted with their Masters imprisonment and danger hereupon he sent two of his disciples to know of Christ if indeed he were the great Messias or no that when he was cut off his disciples might not be shaken in their belâ—ef of Christ but adhere and cleave fast to him 4. Jesus answered and said unto them Goe and shew John again those things which ye doe hear and see 5. The blind receive their sight and the lame walk the lepers are cleansed and the deaf hear the dead are raised up and the poor note b * have the gospel preached to them Paraphrase 4 5. To this Jesus answered by giving them
thus 't was sure the power of the true God and not any virtue in the words that did it This Christ uses as an argument ad homines that they who themselves profess'd to cast out Devils by the God of Abraham had no reason to say Christ did it by the Prince of Devils V. 32. Speaketh a word It is ordinary in the Hebrew dialect for speaking to signifie doing and word to signifie thing and so here to blaspheme or to speak a word against the son of man and again against the Holy Ghost is to oppose and resist them Now the phrase Son of man here belongs unto Christ as he appear'd in the weaknesse of humane state the son of Mary considered without any such light shining in him to convince all men that he was the Messias viz. Christ abstracted from the great power of his doctrine and miracles which when they did appeare convinced the Auditors to an acknowledgment that never man spake as he spake and the beholders here v. 23. and elsewhere that sure he was the Messias This power of his doctrine and here particularly of his miracles is in the parallel place Luc. 11. 20. called the finger of God which what it signifies is cleare by Exod. 8. 19. when that is said to be truly the finger of God that is a work of Gods own power which the Magicians by their sorcery were not able to doe and here v. 28. the spirit of God which two phrases finger of God and spirit of God appeare by these two parallel places compared to be all one and consequently To oppose or to speak against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit of God is in this place to oppose the power and convincing light of these miracles of his which manifested him to act by the power of God so were the Testimonies of God himself that Christ was what he affirm'd himself to be the Messias promised And that shews the ground of difference betwixt these two sinnes speaking against the Son of man and speaking against the Holy Ghost the first was the not beleiving him to be the Messias when though he affirmed himself to be so yet there was not that convincing light and manifestation of his being so but the second was resisting this light thus brightly shining in him acknowledging the miracles which he did Joh. 11. 48. but rather then they would acknowledge them to be done by God because if they did that they must receive him as the Messias which they would not doe because he was not such an one as they had fancyed and desired he should be a temporall deliverer affirming them to be done by the Devill v. 24. which being their onely possible evasion and that here confuted by Christ by three arguments the first v. 26. the second v. 27 28. and the third v. 29 and 30. he now tells them that this if they continue in it must needs bee a wilfull blindnesse and so not capable of that excuse of ignorance or blinde zeale of which the former sinne was capable Ib. It shall be forgiven him The difference of these two sinnes being set downe note h. it followes now that the former of these was a sinne for which under the Law of the Jewes there was place for sacrifice and and so for forgivenesse upon a generall confession of all unknowne sins and asking pardon for them of God It did not incurre that sanction of Death or Excision from the people and proportionably in the Christistian anagogy it was in the number or of the nature of those sins by which the sinner if before living spiritually doth not ipso facto become spiritually dead nor incurre present obligation to death eternall but by Christs sacrifice is preserved from it and if before he were spiritually dead yet is not this such as is to him imputed so as to fill up the measure of his iniquities and bring utter desertion upon him but as a sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unaffected ignorance Num. 15. 28. is accordingly pardonable by a generall repentance such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth which was speaking a word against the son of man and yet easily pardonable Ib. It shall not be forgiven As that former kind of sin was capable of mercy so this second was of a farre higher nature none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorances for which only sacrifices were appointed under the law Heb. 9. 7. Num 15. 18. but parallel to those for which there was no Sacrifice accepted see Heb. 10. but just vengeance and punishment under the Law to which death without mercy was to be expected on the impenitent opposers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries and despisers Heb. 10. 27 28. Those that sin thus are the soul that doth ought presumptuously or with a high hand Num. 15. 30. a hand lifted up saith the Hebrew a hand against Gods finger Lu. 11. 20. or against the holy Spirit here and so that reproaches the Lord there as the spirit Heb. 10. 27. which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blaspheming the spirit here and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproach there is rendred blasphemy by the Greek 2 Kin. 19. 22. and so must be cut off from the people And proportionably now under the Gospel such a sin as this shall not be forgiven the offender thereby if he were before spiritually living certainly dyes spiritually and so is cut off from Gods true Israel and by the Apostles and the Churches discipline is to be cut off from the congregation by censures the sacrifice of Christs death typifyed by the legall sacrifices doth not obtain that such sinners should not fall into present spirituall death and present obligation to eternall death nor doth the spirit of meeknesse but the rod of Excommunication belong to such Or if the offender were not before spiritually living this addes unto his dead works and so brings on him a new obligation to eternall death Though the sacrifice of Christs death if they repent of such sin particularly and actually God giving them space of life to do so may and certainly doth raise them up from this spiritual death and obligation to eternall by Justification But without such particular speciall repentance from their sin particularly retracted they shall continue in death spirituall here till they fall into eternall hereafter which is now by Christ most clearly revealed against all wilfull sin centinued in impenitently though it were not before so clearly revealed under the Law The issue of this whole matter as farre as concern'd the Pharisees there was this that unlesse their sinne were particularly retracted by repentance and Christ received and acknowledged upon these miracles of his or afterwards by the conviction which the Holy Ghost should work upon the crucifiers they can never have pardon or
here first named though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was last by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places frequently observable See Note on chap. 7. b. CHAP. XIV 1. AT that time Herod the Tetrarch heard of the fame of Jesus 2. And said unto his servants This is John the Baptist he is risen from the dead and therefore mighty works doe shew forth themselves in him Paraphrase 2. though John the Baptist when he lived did no such miracles yet being put to death and God thinking fit to raise him from death again 't is reasonable to expect that God will assist him with a miraculous power to assure men that he was sent from God his rising from the dead is so strange a thing that it must needs be attended with other miracles 3. For Herod had laid hold on John and bound him and put him in prison for Herodias sake his brother Philips wife 4. For John said unto him It is not lawful for thee to have her 5. And when he would haâ—e put him to death he feared the multitude because they counted him as a prophet Paraphrase 5. a Prophet oâ— of somewhat a higher rank more then a Prophet c. 11. 9. 6. But when Herods birth-day was kept the daughter of Herodias daunced before them and pleased Herod Paraphrase 6. Mar. 6. note b 7. Whereupon he promised with an oath to give her whatsoever she would aske 8. And she being before note a instructed of her mother said Give me here John Baptist's head in a charger Paraphrase 8. upon the advice impulsion instigation of her mother with whom she consulted what she should ask 9. And the King note b was sorry neverthelesse for the oaths sake and them which sate with him at meat he commanded it to be given her Paraphrase 9. This petition was very unacceptable to Herod yet because he had sworn and that it might not appear a levity or inconstancy to those that were at the feast with him when he made the oath he gave appointment it should be so 10. And he sent and beheaded John in the prison 11. And his head was brought in a charger and given to the damosell and she brought it to her mother 12. And his disciples came and took up the body and buried it and went and told Jesus Paraphrase 12. And John's disciples took care of his burial and that being done came to Jesus whose forerunner John was and told him what had befaln John and probably continued with him as his disciples 13. When Jesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him on foot out of the cities Paraphrase 13. that the same might not befall him before he had fulfilled his office for which he was sent see c. 12. 15. he departed by ship from thence taking none but his Disciples with him and went to a place which was not inhabited and when the people heard whither he was gone they took a compasle by land and came to him thither 14. And Jesus went forth and saw a great multitude and was moved with compassion toward them and he healed their sick Paraphrase 14. was so kind as not to conceale himself from them any longer but came to them and when he was come 15. And when it was evening his Disciples came to him saying This is a desert place and the time is now past send the multitudes away that they may goe into the villages and buy themselves victuals Paraphrase 15. the time of evening when every one gets him to his Inne and provides for his supper is already past 16. But Jesus said unto them They need not depart give ye them to eat 17. And they say unto him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitudes to sit down on the grasse and took the five loaves and the two fishes and looking up to heaven he note c blessed and brake and gave the loaves to his Disciples and the Disciples to the multitude Paraphrase 19. he appointed the Apostles Mar. 6. 39. to dispose them meal-wise on grasse-plats there 20. And they did all eat and were filled and they took up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men besides women and children Paraphrase 21. not counting 22. And straightway Jesus constrained his Disciples to get into a ship and to goe before him unto the other side while he sent the multitudes away Paraphrase 22. Upon this the multitudes designing to take him and proclaim him King John 6. 15. he presently sent his Disciples before him by sea to the wildernesse Mar. 6. 32. which was on the same side with Bethsaida and Capernâ—um whither it seems they went Joh. 6. 17. that so he might quietly dismisse the multitude 23. And when he had sent the multitudes away he went up into a mountain apart to pray and when the evening note d was come he was there alone 24. But the ship was now in the midst of the sea â—ossed with waves for the wind was contrary 25. And in the fourth watch of the night Jesus went out unto them walking on the sea Paraphrase 25. towards the morning 26. And when the Disciples saw him walking on the sea they were troubled saying It is a spirit and they cryed out for feare Paraphrase 26. Some spirit or phantastick shape that seems there to walke bodily 27. But straightway Jesus spake unto them saying Be of good cheer It is I be not afraid 28. And Peter answered him and said Lord if it be thou bid me come unto thee on the water Paraphrase 28. Give me thy commission and then I know I safely may 29. And he said Come And when Peter was come down out of the ship he walked on the water to goe to Jesus 30. But when he saw the wind boysterous he was afraid and beginning to sink he cryed saying Lord save me 31. And immediately Jesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Paraphrase 31. why did thy minde stand divided flote between faith and diffidence why didst thou stagger why didst thou distrust my power when I had bid thee come to me 32 And when they were come into the ship the winde ceased Paraphrase 32. Christ and Peter 33. Then they that were in the ship came and worshipped him saying Of a truth thou art the son of God Paraphrase 33. the rest of his Disciples came every one of them and adored him and acknowledged his omnipotence 34. And when they were gone over they came into the land of note e Gennesaret Paraphrase 34. Cinnereth Deut. 3. 35. And when the men of that place had knowledge of him they sent out into all that countrey round about and brought unto him all that were diseased
against thee I and mine house c. And they answer Blessed be the name of his kingdome for ever and ever So Ezr. 10. 1. Ezra is said on the fast day to weep and cast himself down before the house of the Lord that is in that court before the porch of the Temple and 1 Mac. 7. 38. the Priests entred in to the court of the Temple and stood between the Altar and the Temple weeping where though the Greek translatour read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the altar and temple yet Joseph Ben Gorions Hebrew reads distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the porch and the altar V. 36. Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation signifies not a whole saecle but rather the third part of a saecle or hundred years as in Homer when of Nestor 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two generations signifie about 60. years and so in Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 300. generations are equivalent to 10000 years and Clem. Alex. Strom. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three generations amount to an hundred years So Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancients used the word to signifie thirty years and citing that of Nestors age in Homer saith it signifies that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was above sixty yeares old So in Hesychius the word is taken to signifie either the life of a man or thirty years or twenty five or twenty as it is also taken for seven years by the Physitians and for ten clearly in Jeremies Epistle v. 2 where the life of a man signifies not the ordinary space of a mans life from birth to death for that may be sixty or eighty yeares but so as the space of the life of fourteen men children to one another and succeeding one another make up fourteen generations Mat. 1. By all which it appeares what is meant here by the phrase this generation such a space that they that were then alive might and should live to see it And so Christ here foretels 1. the great persecutions from the Jewes and 2. the great judgements and destruction that should then come upon that people within few years about fourty saith Eusebius Eccl. Hist l. 3. c. 7. within the space of the life of some that were then alive as was said c. 16. 28. see the Note there and is more largely shewed c. 24. where that which was said of the destruction of the Jewes was occasioned by this speech of Christs in this Chapter see Note on Lu. 18. 7. c. V. 39. Henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as in some other places signifies not from henceforth as it were from that very time wherein he spake for 't is clear they saw him after this but as Euthymius expounds the same Rev. 14. 13. whether in two or one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is all one within a while after or no long time after which seems to be the same speech which S. John expresses by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 14. 19. yet a little while and the world sees me no more and again c. 16. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Rev. 14. 13. so Joh. 1. 51. Verily I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within a while ye shall see the heaven open'd which belongs not to any thing that was beginning at that minute but within a few years after at his Ascension and the Angels of God descending and ascending upon the son of man which clearly belongs to that which is set down by way of story Act. 1. 9 10. while they looked he was taken up and a cloud received him out of their sight and behold two men stood by them in white apparel c. Beside these places twice more is the word used Joh. 13. 19. and 14. 7. where it seems to be taken only as an Expletive as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as we use now and no more CHAP. XXIV AND Jesus went out and departed from the temple and his disciples came to him for to shew him the buildings of the Temple Paraphrase 1. the magnificent structures which Herod had built there 2. And Jesus said unto them See ye not all these things Verily I say unto you there shall not be left here note a one stone upon another which shall not be thrown down Paraphrase 2. Of all this stately fabrick of the Temple which ye see there shall within a while remain no one part undemolished but all plow'd up from the very foundation 3. And as he sat upon the mount of Olives the disciples came unto him privately saying Tell us when shall these things be and what shall be the sign of thy note b coming and of the note c end of the world Paraphrase 3. When this destruction of City and Nation and Temple the two former threatned under the phrase of all these things coming to passe c. 23. 36. the latter of not one stone upon another of the buildings of the Temple v. 2. shall fall out and what signes shall there be beforehand of this thy coming in judgment and of the destruction of the Jewish state 4. And Jesus answered and said unto them Take heed that no man deceive you Paraphrase 4. To this double question concerning the time and the signes of this approaching destruction and first to the last part of it what forerunners there should be of this destruction upon the Jews Jesus gave answer thus by saying 5. For many shall come in my name saying I am Christ and shall deceive many Paraphrase 5. One sign or forerunner is this There shall arise among you many false Christs Jewes taking upon them to be the Messias expected and accordingly calling the people to come after them as Assertors and Vindicators of the liberties of the Jewes see note d. and each of them shall have many followers associating themselves to them 6. And ye shall hear of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the note d end is not yet Paraphrase 6. And a second signe is great rumors and discourses of warres which will be apt to fright and discourage you but these will be Panick terrors precursory only to that great and sad ruine that shall follow but not yet 7. For note e nation shall rise against nation and kingdome against kingdome and there shall be famines and pestilences and earthquakes in divers places Paraphrase 7. For there shall be a third change yet farther preparatory to it great broyles and civil warres and commotions among your selves see v. 9. and note on Lu. 21. d. famines and pestilences c. thorough all Judaea 8. All these are the beginning of sorrows Paraphrase 8. These are the signes of the approach of those sad pangs which shall bring forth deliverance to my disciples that adhere fast to me but utter destruction to the obdurate
expected by them And so 1 Joh. 2. 28. there having been before mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 18. the last hour then present which belongs therefore to that matter both by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the then presence of it John being the disciple that lived to see it and by the Antichrists again that were to come before it Of this coming of Christ it is that Cunaeus and some other learned men interpret the Prophecy of Jacob of Shilos coming For that by Judah is signified the Jewish nation and by the Scepter the government or politia 't is clear which yet did not depart from them at Christs birth no nor at his death till about forty years after at which time the government was wholly taken away from the nation and from that time to this was never in any degree recovered again and so that Prophecy then and not till then perfectly fulfill'd and at the same time was the preaching of the Gospel to the Gentiles which followes in that place Thus when Christ answer'd Peter about John If I will c. ch 21. 20. which is in effect that John should live till this coming of Christ 't is clear that it must belong to the destruction of the Jewes which John did outlive That this is the meaning of his coming in glory with his angels Mat. 16. 27. hath been shew'd already So again Mat. 26. 64. his coming in the clouds of heaven though it may be thought to look toward his finall third coming at the great day of doome yet as the very Jewes have observ'd that that phrase signifies the infliction of judgment or punishment so that it doth so there appears by the beginning of the verse where saith christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from now that is within a short time saith Euthymius you shall see this c. To the same may be applied that parable wherein the Master giving talents to his servants bids them occupy till he Come Lu. 19. 13. that the disciples use the talent intrusted to them to get beleivers to Christ in Judaea till the time when Christ thus Comes to visit So Lu. 18. 8. when the son of man comes that is when Christ thus comes to judge this nation shall he find faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this land of Judaea that is very little faith should be found among them The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Rabbins signifying in the same manner as it doth Lu. 21. 23. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among this people and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tribes of Judaea v. 30. So Heb. 10. 37. yet a little while and he that cometh will come and will not delay which cannot be interpreted of any other coming but this and had before been express'd v. 25. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day approaching see the Note on that place And all this agreeable to that expression in S. Luke c. 19. 15. where in the parable there is mention of the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returning or coming back when he had received the kingdome that is of Christ returning again after his going to heaven and that first to call his servants to account for the talents to see what profit came in of all his and the Apostles preaching on earth and then for his enemies that would not have him raign over them that is the Jewes that rejected and crucified him to send for them and see them slain before him The only objection of any appearance of reason against this interpretation is that this destruction being wrought by the Roman army and those as much enemies of Christianity as any and the very same people that had joyn'd with the Jewes to put Christ to death it doth thereupon appear strange that either those armies which are call'd Abominable should be call'd Gods armies or that Christ should be said to come when in truth it was Vespasian and Titus that thus came against this people To this I answer 1. that 't is ordinary with God in the old Testament to call those Babylonish Assyrian heathen armies his which did his work in punishing the Jewes when they rebell'd against him As for Vespasian though it need not be said and though the answer is otherwise clear that Christ is fitly said to come when his Ministers doe come that is when either heathen men or Satan himself who are executioners of Gods will when they think not of it are permitted by him to work destruction on his enemies to act revenge upon his crucifiers it is yet not unworthy of observation how easie it might be in many particulars to shew that Christ was resembled or represented by that Emperour As 1. that it was before-hand prophecyed of him that he should be Emperour see Josephus l. 3. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suetonius Tacitus Dion 2 ly that an oxe brake in and fell downe at his feet in Suetonius as when Christ was born in the stable it had been 3 dly that he healed the blind and the lame with spittle and touch So Sueton c. 7. and Tacit. l. 4. Hist 4 ly that he was most humble and mild humillimus clementissimus saith Suetonius a perfect image of what was most eminently true in Christ Learn of me for I am meek c. 5 ly that he shut the gate of Janus Temple and erected a Temple of Peace Josephus de Bell. Jud. l. 7. c. 24. and Baron ann 77. 6 ly because he came out of Judaea and was Ruler over the Gentiles and so was by Josephus beleived to be the Messias 7 ly that neither he nor his son Titus would be call'd Judaicus in token of their victory over the Jewes but ascribed all the conquest and whole work to God saith Dio. 8 ly that he was by the Jewes themselves taken for Shiloh or Christ because at that time all the progeny of the Assamonaei were ceased By all which it is clear how farre it would be from strange how agreeable to Scripture-prophecies which must be allowed to have somewhat of figure in them and not to be perfectly literall that Christ should be described here in the person of Vespasian to return and so to come again to avenge his crucifixion and punish the Jewes that crucified him To which purpose many farther parallels betwixt the story of that destruction and the passages in the story of Christ might be observed out of Josephus As 1. That in Galilee were the beginnings of these miseries Joseph de Bell. Jud. l. 3. where Christs first miracles were wrought 2. That from Mount Olivet the siege began l. 6. c. 10. where Christ seems to have been v. 1. when he began to deliver this Prophecy against them and neer which place it was that he was apprehended 3 ly That the time of the Passover was the beginning of the slaughter c. 11. and lib. 7.
them that had the warrant to apprehend him 52. Then said Jesus unto him Put up again thy sword into his place for all they that take the sword shall perish with the sword Paraphrase 52. Doe nothing contrary to law for all that draw and use the sword without authority from those which bear the sword shall fall themselves by it incurre the punishment of death 53. Thinkest thou that I cannot now pray to my father and he shall presently give me more then twelve legions of Angels Paraphrase 53. If I would forcibly be reâ—eived I could have a full army or host of Angels consisting as among the Romans of twelve legions 54. But how then shall the scriptures be fulfilled that thus it must be Paraphrase 54. But the Prophets have foretold I must suffer and their predictions must be accomplished 55. In that same houre Jesus said to the multitudes Are yee come out as against a theif with swords and staves for to take me I sat daily with you teaching in the temple and yee laid no hold on me Paraphrase 55. as against a malefactorâ— with a band of Souldiers to apprehend me see 47. 56. But all this was done that the scriptures of the prophets might be fulfilled Then all the disciples forsook him and fled Paraphrase 56. The next thing done was that upon Christs speaking to have the disciples let goe they were permitted Joh. 18. 8. and all of them having that liberty departed from him and that with so much terror that one in the company being a young person ran away perfectly naked Mar. 14. 5. 57. And they that had laid hold on Jesus led him away to Caiaphas the high priest where the scribes and the elders were assembled Paraphrase 57. the Sanhedrim was 58. But Peter followed him afarreoff unto the high priests palace and went in and sat with the servants to see the end Paraphrase 58. into the outer room where the servants used to remain to see what the issue of the matter would be 59. Now the chief priests and elders and all the councell sought note h false witnesse against Jesus to put him to death Paraphrase 59. Now the Sanhedrin used all diligence to get any false testimony against him that were capital 60. But found none yea though many false witnesses came yet found they none At the last came two false witnesses Paraphrase 60. But none that came was of any force because they were all but indeed single witnesses 61. And said This fellow said I am able to destroy the temple of God and to build it in three daies Paraphrase 61. And misreported a speech of his related truly Joh. 2. 19. saying 62. And the high priest arose and said unto him Answerest thou nothing What is it that these witnesse against thee Paraphrase 62. Hast thou no answer to make to these accusations thus testified by two witnesses 63. But Jesus held his peace And the high priest answered and said unto him I note i adjure thee by the living God that thou tell us whether thou be the Christ the son of God Paraphrase 63. spake again unto him saying I lay an oath upon thee and by that which is most sacred require thee to speak and say freely whether thou art the Messias whom we know to be the Son of God 64. Jesus saith unto him Thou hast said Neverthelesse I say unto you hereafter shall you see the son of man sitting on the right hand of note k power and coming in the clouds of heaven Paraphrase 64. As low as I am I am he But I tell you within a little while you shall discern this son of man whom you are now ready to crucifie as man assumed into his throne installed in his heavenly kingdome An effect of which shall be most visible in his acting vengeance upon you and that as discernibly as if he were coming with his Angels who use to appear in bright clouds 65. Then the high priest note l rent his cloathes saying He hath spoken blasphemy What farther need have we of witnesses Behold now yee have heard his blasphemy 66. What think ye They answered and said he is guilty of death Paraphrase 66. What is the vote or sentence of the Councell concerning him They answered He is guilty of a fault which is punishable with death 67. Then did they spit in his face and buffetted him and others note m smote him with the palms of their hands Paraphrase 67. Then did some of the Officers of their court spit in his face and buffet him and blindfold him Lu. 22. 64. and then gave him blowes on the face 68. Saying Prophecy unto us thou Christ who is he that smote thee Paraphrase 68. Saying Thou who by thy title of Christ pretendest to unction propheticall make use of it for thy self and by it tell us who 't is that smites thee 69. Now Peter sat without in the palace and a damosel came unto him saying Thou also wa st with Jesus of Galilee Paraphrase 69. wert a prime companion or disciple of see Mar. 3. 14. 70. But he denyed before them all saying I know not what thou sayest Paraphrase 70. I am not guilty of what thou layest to my charge 71. And when he was gone out into the porch another maid saw him and said unto them that were there This fellow was also with Jesus of Nazareth 72. And again he denied with an oath I doe not know the man Paraphrase 72. saying I have no relation to him 73. And after a while came unto him they that stood by and said to Peter Surely thou also art one of them for thy speech bewrayeth thee Paraphrase 73. Thy dialect or rone peculiar to those of Galilee from the rest of the Jewes betrayeth thee to be a Galilaean and Follower of his 74. Then began he to curse and to swear saying I know not the man And immediately the cock crew Paraphrase 74. to lay imprecations on himself 75. And Peter remembred the words of Jesus which said unto him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly Paraphrase 75. before the second cock-crowing which is in the middle watch between midnight and morning See note on Mar. 13. 35. Annotations on Chap. XXVI V. 2. Passeover The connexion of the parts of this verse depends on a tradition of the Jewes that when any were condemned to death they were kept from execution till the solemn feast of which there were there in the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of uleavened bread or the Passover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of weeks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of tabernacles in which all the Jewes came up to Jerusalem to sacrifice and then did they put the malefactors especially rebels and impostors to death in the presence and sight of all the people that all Israel might see and fear Deut. 17. 13. hence it is that this feast of Passover was
continued at this time after Herod the Great And this not the lineal successor of Aaron for after the slight of the last Onias into Aegypt where he built a Temple in imitation of that in Jerusalem that Aaronicall line vanished or was interrupted in Judaea but like Mattathias some other Priest of great reputation and authority among the people and such was Annas or Ananus or Ananias at this time a man of greatest value and authority among them saith Josephus who though he differed from the high priest put in by the Procurator as Moses did from Aaron yet being a Priest and Nasi at this time 't will be easie to believe that he should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high priest or chief priest being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a priest and ruler of the people both here and Act. 4. 6. and as I suppose Act. 23. 5. where by what is said of him by S. Paul it is acknowledg'd that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prince or ruler of the people Accordingly the story of the Gospel Joh. 18. 13. mentions the carrying of Christ to Annas first as to an officer of principall authority among them who sent him bound to Caiaphas that was the Pontifex maximus that yeare of the Romans putting in and so continued all the time of Pilates Procuratorship If this which hath been said of the Nasi be sufficient to shew that Annas might passe for one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is called that 's clear and as clear by what is said of him in Josephus and the Gospels the greatest man at that time among the Jews to whom the malefactors were first brought Joh. 18. 14. which proves him to be Nasi also then the other part of the difficulty as to Chaiaphas will be soon cleared For 't is manifest that at this time the Roman Praefect did ad libitum when he would and that sometimes once a year put in whom he pleased into the Pontificate to officiate in Aarons office in stead of the lineal descendent from him And that is it of which Josephus so frequently makes mention After the race of the Assamonaei it seems Jesus the son of Phaebes was put in then he being put out Simon is put in his stead this Simon put out and Matthias in his stead Ant. l. 17. c. 6. then Matthias put out by Herod about the time of Christs birth and Joazar put in his stead Ant. l. 17. c. 8. then Joazar put out by Archelaus and Eleazar put in c. 15. and he again put out and Jesus the son of Sia put in Then in the first of Quirinus there is mention again of Joazar son of Boethius l. 18. c. 1. who it seems was put in and so turned out again by Quirinus the same year and Ananus the son of Seth put in his stead who was the Annas here mention'd by S. Luke Then Gratus at the beginning of Tiberius's reign put out Annas and put in Ismael and in his stead Eleazar Annas's son then in his stead Simon and after his year Caiaphas here who continued from that all his and Pilates time till Vitellius displaced him and put Jonathan another son of Annas in his stead and in his a year or two after Theophilus another son of Annas whom Agrippa again displaced Ant. l. 19. c. 5. and put in Simon and turning him out the same year put in Mattathias a fourth son of Annas in the beginning of Claudius his reigne some nine years after the death of Christ and soon removing him put in Elioneus c. 7. Then it seems Cantharas was put in for in his place Herod put in Joseph l. 20. 1. and in his stead about fifteen years after the death of Christ Ananias son of Nebedeus c. 3. After him we find Jonathan then Ismael then Joseph then Annas another son of Annas then Jesus son of Damneus then Jesus son of Gamaliel then Matthias in whose time the Jewish warre began These which I have thus named make up the number of 28. which saith Josephus l. 20. c. 8. held the Pontificate from the time of Herod to Titus's burning of the Temple that is were the men which were put into it by the Roman Presidents And Caiaphas is one of them and so he is mention'd Mat. 26. 3. and 57. and Joh. 11. 49. Caiaphas high priest of that year and Joh. 18. 13. 14. 24. referring to the yearly change of this office at that time though as appears by Josephus it were continued in Caiaphas for some space But now to return to Annas again it is observable from Josephus that beside this series of the chief priests Ananias is set down as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very same time when Jesus Damnei is said to have been put into that other line l. 20. c. 8. And this appears to be the Annas here for having spoken of him in the beginning of the chapter and affirmed him to be the happiest of all men as having five sons advanced to the dignity of high priest viz. Eleazar Jonathan Theophilus Mattathias and Annas after himself had enjoyed it to satiety he now adds that Ananias became daily more famous beloved and for his liberality honour'd of all obliging daily with gifts Albinus the Procurator and the Summus Pontifex and presently he mentions Eleazar as son of this Ananias whom before we have set down son of this Annas This being thus evident it will be more then a probable conjecture that by Annas's or Annanians's Pontificate now spoken of is meant his being the Nasi or ruler of the people at Jerusalem as before I said he being a person of so much authority among the Jewes And so these two the Nasi and the summus sacerdos being the two chief men among the Jewes it being affirmed by Josephus in the end of 8 chap. of l. 20. Ant. that the Pontifices were placed in the top of the Common-wealth after the reign of Herod and Archelaus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought to an Optimacy may very well be resolved on to be these two here named as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at that time though it fell out that they continued to be some years together All which being put together will perhaps be able to answer any objection which can be brought against this conjecture This Annas is after Act. 4. 6. call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annas the high priest or chief priest and without doubt is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23. 5. and Act. 24. 1. being by Josephus so called as even now appear'd Of him S. Paul Act. 23. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I knew not that he is high priest 'T is rightly wondered how Paul should be able truly to say that he did not know him to be high priest being so well acquainted with the Jewish nation and the customes of their judicature But if we take
ye build their sepulchers Paraphrase 47 48. Woe be to you for that hypocrisie of yours in appearing to bear such respect as to rebuild the tombes of those prophets whom your fathers killed you your selves having as bloody thoughts against those that are now sent to you and being ready to fill up their measure of blood-guiltinesse Mat. 23. 32. By your adorning their sepulchers ye bear witnesse that your fathers kill'd the prophets and at the same time ye are well pleased with their works that is delighted in and meditate the like and though ye say Mat. 23. 30. that if you had lived in their dayes ye would not have put the prophets to death yet by your present actions of persecuting me and thirsting after my blood ye shew that such pretensions are but hypocrisie in you 49. Therefore also said the wisdome of God I will send them Prophets and Apostles and some of them they shall slay and persecute Paraphrase 49. And so clearly you are the people of whom God hath prophecyed that they will kill and persecute those whom he sends to them for this was begun by your fathers and continued in you and is like to be perfected by you 50. That the blood of all the prophets which was shed from the foundation of the world may be required of this generation Paraphrase 50. And this is likely to be the effect of it the Jewes of this age shall undergoe the severest vengeance that all the murthering of Gods prophets can bring on a rebellious people 51. From the blood of Abel unto the blood of Zacharias which perished betwixt the Altar and the Temple Verily I say unto you it shall be required of this generation Paraphrase 51. See Mat. 23. g. 52. Woe unto you lawyers for ye have taken away the key of knowledge ye entred not in your selves and them that were entring in ye hindred Paraphrase 52. have robb'd the people of that understanding of Scripture which might make them embrace the Gospel now preach'd to them ye will not receive the faith your selves and those which are inclinable to receive it ye hinder as much as you can 53. And as he said these things unto them the Scribes and Pharisees began to urge him vehemently and to note f provoke him to speak of many things 54. Laying wait for him and seeking to catch something out of his mouth that they might accuse him Paraphrase 53 54. to expresse great anger see Mar. 6. a. and indignation against him and to propose many things to him by way of question that they might get somewhat from him which being testified against him might be matter of accusation Annotations on Chap. XI V. 4. Indebted The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to owe is here to be taken in a notion peculiar to the Syriack language wherein Christ certainly spake which neither the Greek nor Latine nor Hebrew had made use of For he that sinnes or offends either against God or man is in Syriack said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a debter and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debitum a debt that is peccatum a sinne So Exod. 32. This people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have sinned a sinne the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath ought a debt So Lev. 4. If a priest c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sinne the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall owe. So Lu. 13. 4. of those on whom the tower fell doe you think saith Christ that these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debters that is offenders beyond all And proportionably to this to pardon is by them express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remit and here is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to release or absolve V. 7. The doore is shut The Romans were wont to expresse the first part of the night the close of the evening by primâ face candle-lighting A later part other nations express'd by shutting up the dores called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which time was wont by a kind of bell-man to be cryed about the streets Thus Jos 25. About the time of shutting the gate where the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the gate was shut Thus in this place the doore is shut is meant as an expression of the latenesse of the time of night and is express'd v. 5. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at midnight V. 41. Such things as you have The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies according to ability So when Epictetus appoints to abstain from oathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as farre as we are able and in Gemisthus Pletho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of him who of that which he hath exercises liberality without any great expense This is express'd in Tob. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give alms of what thou hast and so Lu. 8. 3. 12. 33. and so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which a man hath in his power and Phavorinus to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't is answerable to that of Deut. 16. 10. which we read according as the Lord thy God hath blessed thee But because the precept is here given to the hypocriticall Pharisees who may have been guilty of great sinnes of injustice and 't is not impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie that v. 39. though I conceive it may fitly be taken in another sense noted 1 Cor. 5. Note h. and because this sinne of oppression and rapine and cheating and wronging others is so ordinary in the world that it may be reasonable for our Saviours speech to respect that among other sinnes and so to propose here the way on the sinners part required for the cleansing of that Therefore it is not amiss yet farther to observe that the place here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may in construction be so rendred as that the two Accusative cases shall be set by way of Apposition and both follow the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning will be give what you have or as far as you are able as far as all that you have will reach This we know the injurious is bound to in case of rapine to restore all that he hath taken away before he can hope for pardon but in case he be not able to restore all yet certainly he must goe as far as he can and that is the least that will be accepted nay Zacchaeus's example when he repented may be fit in that case to be considered who made a fourfold restitution to the injured person and gave half of his goods to the poor over and above And he that either restores to the utmost or doth it as far as is now in his power he doth restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense But because many cases there are wherein there is not place for exact restitution to
one unto him Lord are there few that shall note b be saved And he said unto them Paraphrase 23. is the doctrine of the Gospel likely to be received by the generality of men or onely by a few disciples of us And the reply that Christ made to this question was to advise him and all others 24. Strive to enter at the straight gate for many I say unto you will seek to enter in and shall not be able Paraphrase 24. That they should not be led away with the example of the many that neglected the present opportunity and after would not find admission when they should desire it either into the Church here or the kingdom of God at the day of doom That the Gospel should at length be removed from the obstinate Iews and consequently heaven also 25. When once the Master of the house is risen up and hath shut to the doore and ye begin to stand without and to knock at the doore saying Lord Lord open unto us and he shall answer and say unto you I know you not whence you are 26. Then shall ye begin to say We have eaten and drunk in thy presence and thou hast tanght in our streets 27. But he shall say I tell you I know you not whence you are depart from me all ye workers of iniquity Paraphrase 25 26 27. That a great deal of timely care and industry and contention was required to get the end of our Christian faith and hope and that a little formal seeking of him a desiring the reward upon no farther pretences then that the Gospel hath been preached among them that they have eat and drunk in Christs presence nay that they have by him been enabled to work miracles Mat. 7. 22. c. would not serve the turn without a careful and due performance of all that Christ requires of us As for others be their pretences and confidences never so great they shall at the day of judgement be utterly rejected and their wicked doings rewarded with everlasting fire 28. There shall be weeping and guashing of teeth when ye shall see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you your selves thrust out Paraphrase 28. And then what a restless torment will it be to you to see the fathers of the old world that never saw or heard Christ preach among them as you confesse you have received by God into his kingdom and you rejected Mat. 8. 11 12. 29 And they shall come from the east and from the west and from the north and from the south and shall sit down in the kingdom of God Paraphrase 29. And though but few Iews should receive the faith yet disciples shall come in to Christ from all the quarters of the world and by him in the Church be received and entertained as at a feast which is some farther answer to the question v. 23. and so consequently bear the Patriarchs company in heaven 30. And behold there are last which shall be first and there are first which shall be last Paraphrase 30. And they that are now afarre off the Gentiles shall be admitted to his favour while the present Iews through their obduration shall be cast out v. 28. 31. The same day there came certain of the Pharisees saying unto him Get thee out and depart hence for Herod will kill thee Paraphrase 31. Upon his instructing the people and doing miracles in this manner some of the Pharisees unwilling that they should thus see his power and hear his doctrine were very desirous to have him gone and for a pretence suggested the danger that he was in from Herod if he should stay any longer saying Go out of Galilee Herods jurisdiction for if thou stay here he will put thee to death 32. And he said unto them Go ye and tell that fox Behold I cast out devils and I do cures to day and to morrow and the third day I shall be perfected Paraphrase 32. And Christ according to his prophetick office which gave prophets authority to reprehend all were they never so great in this world and their commission to the execution of that office made them superiour to all to whom they were sent Jer. 1. 8 9 10. answered them saying Go tell that great artificer or subtile disguised person Herod by the manner also of the expression left dubious intimating the subtilty of the Pharisees disguised by them but by him discerned who by the mention of Herods design to kill him thought to drive him out of their coasts that I attend the decree of my Father and in the mean time perform the office for which I was sent not fearing what he can do unto me Behold I cast out devils cure diseases for a while at present and after a while when my course is finished I am to suffer death 33. Neverthelesse I note c must walk to day and to morrow and the day following for it cannot be that a prophet perish out of Jerusalem Paraphrase 33. In the mean time I must do what I do and then go and suffer at Ierusalem being designed by my Father first to do these works and then to die there that being the place where all people have been wont to be put to death at the councel of the great Sanhedrim and where though capital judgements are now taken from the Iews yet the prophets are to be tried 34. O Jerusalem Jerusalem which killest the prophets and stonest them that are sent unto thee how often would I have gathered thy children together as an hen doth gather her brood note d under her wings and ye would not 35. Behold your house is left unto you desolate and verily I say unto you ye shall not see me until the time come when ye shall say Blessed is he that cometh in the name of the Lord. Annotations on Chap. XIIII V. 19. A great tree That a mustard-seed grows into a tree is affirmed Mat. 13. 32. and thereupon it is there said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the greatest of herbs or things that grow of seeds but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports greater then such and therefore it follows there that it becometh a tree and here that tree a great one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not to be measured by what we see of this seed among us but by considering the Hebrew soyle and clime of which this is ordinarily affirmed among their authors In the Babylonish Talmud Ketub fol. 3. there is mention of three boughes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mustard one of which being broken off from the rest yielded nine Kabs of seed and the wood thereof was sufficient to cover a little house So in the Jerusalem Talmud Peah c. 7. there is mention of a bough yielded three Kabs of that seed And again in the same place of a stemme or bough of mustard which Simon the son of Chalaphta had in his
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.
long as the Temple stood and the sacrifice continued were oft tempted to doubt which was the truer religion the Christian or that of the Jews So we find S. Paul pressing it Rom. 13. 11. knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this great season this famous time foretold of wherein they were to be rescued from their persecutors and so their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that was mention'd Mat. 10. 22. see note h. nearer then when they first believed or were converted to the faith And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day was nigh at hand and therefore they should keep close to all Christian practise so Jam. 5. having denounced the woes then near approaching upon the Apostarizing Gnosticks who to preserve their worldly tranquillity complied with the Jews and joyned with them in persecuting the Orthodox Christians v. 1. c. and the cries of the oppressed and persecuted that is of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect crying here v. 4. he then comforts the believers v. 7. by this argument v. 8. that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this coming of the Lord the very same that is here v. 8. was now close at hand and that explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judge standing at the dore which shews that he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in this verse avenge the sufferers the believers speedily The same argument is pressed by S. Peter who as S. James c. 1. 1. wrote to those of the dispersion that is to the converted Jews scattered in other nations upon their being persecuted out of Judaea 1 Pet. 4. 7. The end of all things that is of the Jewish sacrifices and all their legal ceremonies and the Temple and people is at hand though Mat. 24. 6. it was said that it is not yet So 1 Joh. 2. 18. It is the last houre and therefore it follows that as you have heard Mat. 24. 5. that many counterfeit Christs should come before that finall destruction of Jerusalem so saith he 't is now by which we know 't is the last hour So Heb. 10. 25. when men were so scandalized at the prevailing of the unbeleivers and persecuting of the Christian faith that they neglected their assembling together gave off their publick meetings he then rouzeth them to stirre up one another to the carefull performance of that neglected duty by their seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this day of vengeance so called Lu. 21. 22. upon that nation and people was now very neer at hand All which if when 't is then said to approach and to be at the doore it belonged to the day of judgment now after so many hundred years not yet come what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were this what a delaying of his coming and consequently what an objection against the truth of Christian religion As Mahomet having promised after his death he would presently return to life again and having not perform'd his promise in a thousand yeares is by us justly condemned for an Impostor See Mat. 24. 34. CHAP. XIX 1. AND Jesus entred and passed through Jericho 2. And behold there was a man named Zacchaeus which was the chief among the Publicans and he was rich 3. And he sought to see Jesus who he was and could not for the prease because he was little of stature Paraphrase 3. And he was very desirous to see the person of Jesus having no farther designe or thought at the present but that ver 14. 4. And he ran before and climbed up into a sycomore tree to see him for he was to passe that way 5. And when Jesus came to the place he looked up and saw him and said unto him Zacchaeus make haste and come down for to day I must abide at thy house Paraphrase 5. I mean to be entertained by thee 6. And he made haste and came down and received him joyfully 7. And when they saw it they all murmured saying That he was gone to be guest with a man that is a sinner Paraphrase 7. entertained in an heathen's or Publican's house 8. And Zacchaeus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourfold Paraphrase 8. And whilst Christ was there Zacchaeus made this speech unto him Sir half my wealth I bestow upon the poor and whomsoever I have defrauded see note on c. 3. c. or as a Publican exacted more from them then was due I will according to to the law for theeves make a fourfold restitution 9. And Jesus said unto him This day is salvation come to this house for so much as he also is the son of Abraham Paraphrase 9. And Jesus said unto him This day repentance and so the Gospel and the mercies of the Gospel are come home to Zacchaeus as being a believer and so one though a Publican to whom the promises made to the seed of Abraham doe belong 10. For the son of man is come to seek and to save that which was lost Paraphrase 10. His being an heathen or Publican or a sinner in his former life doth not render him uncapable of receiving benefit from me but contrariwise gives him a capacity of it upon his repentance For this was the end of my coming to reduce sinners to repentance and to obtain mercy for such Mat. 18. 12. 11. And as they heard these things he added and spake a parable because he was nigh to Jerusalem and because they thought that the kingdome of God should immediately appear 12. He said therefore A certain noble man went into a farre countrey to receive for himself a kingdome and to return Paraphrase 11 12. And at this time or not long after being now not farre from Jerusalem the chief city of the Jewes and so the palace or royall city and upon occasion of their thinking that he would shortly take upon him a regall authority chap. 17. 20. and that that would be at Jerusalem he spake this parable unto them A certain man born heir to a kingdome took a great journey to take possession of it hereby intimating of himself that he was to suffer and rise and goe to heaven so to be installed in his kingdome and then to return again in an eminent manner to shew himself among his countrey-men where he was born and over whom he was to reign 13. And he called his ten servants and delivered them ten pounds and said unto them Occupy untill I come Paraphrase 13. And having severall servants he gave each of them a stock of mony to traffick with in his absence commanding them to improve it to his best advantage that he might receive the benefit of it when he returned noting that the Apostles were after his departure to preach to the Jewes gain as many of them as they could goe through all their cities before Christ should thus come and shew
Mar. 7. a. 7. Jesus saith unto them Fill the water-pots with water And they filled them up to the brim 8. And he saith unto them Draw out now and bear unto the Governour of the feast And they bear it 9. When the ruler of the feast had tasted the water that was made wine and knew not whence it was but the servants that drew the water knew the Governour of the feast called the bridegroom 10. And saith unto him every man at the beginning doth set forth good wine and when men have well drunk then that which is worse but thou hast kept the good wine untill now Paraphrase 10. It is the manner of men at feasts to bring their guests the stronger richer wines at the beginning then that which is not so rich but thou hast reserved the richest piece till the latter end of the feast 11. This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory and his disciples believed on him Paraphrase 11. gave evidence of the presence of his divinity see note on c. 1. b. and accordingly his disciples believed on him as the son of God 12. After this he went down to Capernaum he and his mother and his brethren and his disciples and they continued there not many daies 13. And the Jewes Passover was at hand and Jesus went up to Jerusalem 14. And found in the Temple those that sold oxen and sheep and doves and the changers of money sitting Paraphrase 14. that set up a trade to sell sacrifices to them that came thither from farre and that returned money by way of exchange see note on Mat. 21. b. 15. And when he had made a scourge of small cords he drove them all out of the Temple and the sheep and the oxen and poured out the changers money and overthrew their tables Paraphrase 15. And using no other weapon but only a whip of little cords which he found there he drave them all out of the Temple no man making any resistance in like manner as he after did again Mat. 21. 12. 16. And said unto them that sold doves Take these things hence make not my Fathers house an house of Merchandise Paraphrase 16. the Temple set apart for Gods peculiar presence and service a shop of trade to buy and sell in it 17. And his disciples remembred that it was written The zeal of thine house hath eaten me up Paraphrase 17. interpreted that act of his as an act of zeal by which some malefactors were punished in the very fact without legall processe and condemnation among the Jewes and to that purpose call'd to mind that of the I salmist Psal 69. 9. The zeal of thy house hath fed or gnawed upon me and the reproaches of them that reproached thee are fallen upon me that is I am as tender of any dishonour done to thy house or thee as if it were done to my self see Rom. 15. 3. and so am stirr'd up with zeal to vindicate it 18. Then answered the Jewes and said unto him What signe shewest thou us seeing that thou doest these things Paraphrase 18. Hereupon the Jewes came and question'd him saying What commission doest thou bring what evidence of thy coming from God or what miracles dost thou doe by which it may appear to us that thou art invested with such authority as these acts of thine pretend to 19. Jesus answered and said unto them Destroy this temple and in three daies I will raise it up Paraphrase 19. Jesus said unto them The signe that is to be shewn to you is this that when you have put me to death I now tell you that I shall within three daies rise again see Mat. 12. 39. 20. Then said the Jewes Fourty and six years was this Temple in building and wilt thou rear it up in three daies Paraphrase 20. This being said by him in a parabolicall manner calling his body this temple and the putting him to death the destroying of this temple and his resurrection the rearing it again they mistook his meaning and thought he had spoken of the Temple of Jerusalem and laid it up as an accusation against him Mat. 26. 61. and argued against it as an impossible thing for him to rebuild that in so small a time 21. But he spake of the Temple of his body Paraphrase 21. But the truth was he spake of his bodies being kill'd and rising again the third day which after the manner of prophets he thus express'd and mentioned this as the miracle by which his doctrine was to be confirm'd 22. When therefore he was risen from the dead his disciples remembred that he had said this unto them and they believed the Scripture and the word which Jesus had said Paraphrase 22. This speech of his the disciples called to mind after his resurrection and upon that added to many other completions of his owne predictions and the predictions of Scripture concerning him they believed those prophecies as fulfilled in him and believed his own words as agreeable thereto and so resolved that he was the Messias 23. Now when he was in Jerusalem at the Passoever on the feast day many believed in his name when they saw the miracles which he did Paraphrase 23. Many others did so also at Jerusalem when he came thither and acknowledged the power by which he acted to be divine being convinced thereof by the miracles which he did there at the time of the feast of the Passover and unleavened bread 24. But Jesus did not commit himself unto them because he knew all men 25. And needed not that any should testifie of man for he knew what was in man Paraphrase 24 25. But Jesus knowing the secrets of mens hearts and wanting no information concerning any man being able to dive into the inside of a man into his very thoughts consequently discerned what kind of belief this was in these men how unlikely to bear any stresse to hold out in time of temptation and his time of suffering being not yet come he would not venture himself to the hazard of their unconstancy and therefore did not so freely converse as to abide and eat and drink with them Annotations on Chap. II. V. 4. What have I to doe with thee T is not easie to resolve what is the importance of this speech of Christ to his mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What have I to do with thee yet by the next verse which tells us what Mary did upon it viz. spake to the attendants that they should do whatsoever Christ bad them 't is clear that she did not conclude from his speech that he would not make use of his power to help them to wine but directly the contrary that she believed that he would And 't is clear by ver 7. that Christ immediately goes about it bids them fill the water-pots of water and immediately turns it into wine By this 't is manifest that the meaning of Christs
Paraphrase 19. This speech of Christ was a figutative expression that crucifixion was the kind of death by which he should confesse Christ And to this he added these words Follow me that is thou shalt follow me in sufferings as before thou didst in discipleship 20. Then Peter turning about seeth the disciple whom Jesus loved following which also leaned on his breast at supper and said Lord wchih is he that betrayeth thee Paraphrase 20. John Christ's beloved disciple who at his last supper was next unto him c. 13. 13. and asked him that question 21. Peter seeing him saith to Jesus Lord and what shall this man doe Paraphrase 21. But what shall this mans fate be 22. Jesus saith unto him If I will that he tarry note c till I come what is that to thee Follow thou me Paraphrase 22. I told you of some that should escape the fury of the evil times approaching and continue to the time that I shall come in judgement against Jerusalem and destroy it by the Romans And what harm is it to thee and how art thou concerned to know if John be one of these thou art likely to follow me to the crosse and the cheerful doing of that becomes thee better then this curiosity 23. Then went this saying abroad among the brethren that that disciple should not die yet Jesus said not unto him he shall not die but if I will that he tarry till I come what is that to thee 24. This is the disciple which testifieth these things and wrote of these things and we know that his testimony is true Paraphrase 24. This is he that is the author of this Gospel which he preach'd in Asia and about two and thirty years after Christs ascension by the entreaty of the Asian Bishops wrote and publish'd it And the Christians of Asia especially of the Church of Ephesus know so much of his good life miracles and veracity and withall of the agreeablenesse of his time of death with what is here affirmed to be foretold by Christ that we cannot but approve his testimony and affixe our seal to all that is in this Gospel affirmed by him 25. And there are also many other things which Jesus did the which if they should be written every one note d I suppose that even the world it self could not contain the books which should be written Amen Paraphrase 25. Thus much was written by S. John but much more was done by Jesus many miracles c. all which if they were distinctly set down in writing they would even fill the world the volumes would be so many Annotations on Chap. XXI V. 7. Fishers coate What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may thus be collected 1. Sam. 18. 4. Jonathan is said to put it off and give it to David Where as the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pallium see Matt. 5. Note r. the upper garment so by Jonathans giving it to David it appears it was of some value and that agrees also to the upper garment which was such Now though Suidas in one place interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner garment or shirt yet it is clear by him else where that this was his notion not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he sets down the difference between these two making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner garment and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outer So the old Greek and Latine Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instita superaria garments that are put over Nonnus expresses this here to be cast over them to cover their thighs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A covering to their nakedness Theophylact gives a larger description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a linnen garment that the Phenician and Syrian fishermen gird about them either when they are naked or when they have other garments on such as the Painters put on the Apostles over their other cloths and this was the reason why Peter being naked toyling about catching of fish to cover his nakedness girt this garment about him This description of his inclines me to believe that it was simply an apron which is worn over cloths sometimes to keep them clean sometimes is cast over the naked body to hide the shame as we read in the story of Adam V. 15. Lovest thou me To love Christ is so to love as to hold out in confessing of him in the time of the greatest danger see Note on Rev. 2. 4. that love that casteth out fear 1 Joh. 4. 18. So here it is opposed to renouncing or denying of Christ in the time of triall Peter had resolved he would never thus renounce Christ though all others should which was in effect that he loved Christ more then any other disciple did But having failed foully in that particular at the time of Christs arraignment and denied him three times when no other disciple save Judas did once Christ now calls to his mind that former speech and contrary performance of his and by thrice repeating this question Peter lovest thou me in respect of his three denials and the first time adding the words more then these in respect of his magnifying his love beyond all others he now engageth him by the sense of his fall to a better discharge and more constant expression of his love in converting men to the faith of Christ and labouring in the Gospel and to raise him up with some comfort after so sharp an admonition he foretells him that now indeed he should suffer death for the testimonie of this truth V. 22. Till I come What is oft meant in the Gospels by the coming of Christ viz. that famous execution upon the Jews hath been oft mention'd see Note on Matth. 16. 0. 24. b. This John did survive Peter of whom Christ prophesies here ver 18. being put to death in Neros time but John continuing not only till Titus's time but through Domitians and Cocceius Nervas to Trajans reign above an hundred years after Christs birth and so thirty years after this coming of Christ was past So saith Iren. l. 2. p. 192. A. and by what he adds of the Seniores qui non solùm Joannem viderint sed alios Apostolos the Elders which saw not John only but the other Apostles also 't is probable that some others of the Apostles lived to that time of Trajane also V. 25. I suppose that That S. John wrote this Gospel at the entreaty of the Bishops of Asia constituted by him is affirmed by Eusebius To which it is agreeable that they should set their signall or Testimonie to it to recommend it to other Churches reception And accordingly the attestation is given in the plurall number ver 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we know that his testimony is true And then this last verse though it may be a conclusion of S.
Johns the former attestation being included as in a parenthesis yet may it also well be a part of that attestation caused by the consideration of the fabrick of this Gospel on purpose designed not to set down all the passages of Christs story but some eminent ones pass'd by the other Evangelists The reason of which is here rendred because it would be too long to set down all One only objection there is against the Bishops of Asia being authors of this last verse because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose is here in the Singular number but that is answered by observing that that word is a form usual in hyperbole's which as it keeps this and the like speeches from being false as they would be were they by way of positive affirmation so is it used indifferently whether it be one or more that speak it note a THE ACTS OF THE HOLY APOSTLES THat which is usefull to be premised concerning this book of the Acts of the Apostles may be reduced to these few heads 1. That Saint Luke the Physitian which wrote the Gospel from the advertisements which he had received from the followers and disciples of Christ which were present and eye-witnesses of the relations wrote this history partly from other mens partly from his own knowledge being a companion of S. Pauls travails for some time 2. That this story is confined to the passages of two not enlarged to the travails of all the Apostles viz of S. Peter and S. Paul and so doth no way pretend to give us any full relation of the plantation of Christianity in all parts whither all the rest of the Apostles must be presumed to have gone out as to their severall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 25. their lots or places or provinces but only affords us an essay or tast first of what was done in Judaea and Samaria among the Jewes remaining there and in other cities of Syria Asia Macedonia c. even to Rome among the Jewes in their dispersons and secondly of the revealing the Gospel to the Gentiles first to some single families as that of Cornelius and after the Jewes had given evidences of their obstinate resolutions of opposing them upon that account especially that they preach'd to the Gentiles then to whole cities and regions profess'dly departing to the Gentiles as those among whom they were assured of better successes then they had found among the Jewes According to which pattern it is reasonable to believe what we learn not from holy Scriptures more particularly but from other stories that the rest of the Apostles proceeded and acted in their severall journyings and so likewise other Apostolical persons imployed by the Primary Apostles whither they were not at leasure to go themselves All which as it concludes the usefulnesse and necessity of other histories to give us a perfect knowledge of those first Apostolical times so it is farre from prejudging the authority and credit of those other Records and relations which having no sacred character upon them are yet written by those whom we have no reason to suspect as deceivers though we acknowledge them fallible 3. That of S. Peters actions or travails the relations here given us are very few not to be compared with the many other which are not mention'd And they proceed no farther then to his deliverance from Herods imprisonment and the death of that persecutor which happen'd in the year of Christ 44. After which he is known to have lived four and twenty years and certainly was not an unprofitable steward of Gods talent entrusted to him all that time 4. That the passages of S. Pauls travails are also but summarily and shortly set down save only for some part of that small space wherein S. Luke the writer of this story was present with him and accordingly as from the conversion of S. Paul Anno Ch. 34. there is very little said of him till his coming to Iconium which was twelve years after so the story proceeds no farther then his first coming to Rome An. Ch. 58. After which he lived ten years and having preached the Gospel in Spain and other parts of the West at last came to Rome again and suffered martyrdome there after Cestius's siege of Jerusalem and the Christians departure to Pella which consequently both he and S. Peter lived to see and died both of them before the taking of it by Titus An. Ch. 68. CHAP. I. 1. THe former treatise have I made O Theophilus of all that Jesus began both to doe and to teach Paraphrase 1. The Gospel which I wrote was designed by me to set down for the use of all Christians see Lu. 1. note c. a relation of all things which Jesus both did and taught see note on Mar. 2. a. 2. Untill the day in which he was taken up after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen Paraphrase 2. From the time of his birth to his assumption to heaven before which on that very day that he rose from the dead Joh. 20. 19. he breathed on his chosen Apostles and said Receive the holy Ghost v. 22. and so by virtue of the power committed to him by his Father who formerly had sent him v. 21. he gave them commission in like manner and delegated the government of his Church to them and commanded them to preach and by testifying his resurrection from the dead to confirm his doctrine to all the world 3. To whom also he shewed himself aliva fter his passion by many infallible proofs being seen of them fourty daies and speaking of the things pertaining to the kingdome of God Paraphrase 3. To which end he appeared to them after his resurrection and gave them many sure evidences that it was truly he and talked with them of the Church which should be planted and ruled by them and of many other things concerning the Gospel and his dealing with the enemies thereof See v. 7. Mat. 3. note g. 4. And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me 5. For John truly baptized with water but ye shall be note a baptized with the holy Ghost not many daies hence Paraphrase 4 5. And as he eate and drank and was familiarly conversant with them thereby to give them all possible assurance of the truth of his resurrection and so of his power and Godhead and that he was indeed the undoubted Messias see Note on Matt. 26. f. he gave them order after this manner Go not from Jerusalem suddenly but there expect a while the completion of that promise which I gave you from the Father in these worde when I told you that as John baptized his disciples with water so you should have to that an addition of
they were brought low with a famine so that they should feed on one anothers bodies c. And so saith Lactantius it fell out soon after their death Vespasian extinguished the name and nation of the Jewes c. The second thing which is known in story and usefull to be here premised is the rise and growth of the Haeresie of the Gnosticks the followers of Simon Magus which in a short time while the Apostles lived and preached over-ran all their plantations and in a greater or lesse degree infested all the Churches of those times and by the two baits which they used liberty of all abominable lusts and promises of immunity from persecutions attracted many unto them and wheresoever they came began with opposing the Apostles and Governors of the Churches And accordingly these Epistles being adapted to the present urgencies and wants of those Churches it cannot be strange that there should be frequent admonitions intermix'd in all of them to abstain most diligently and flie from these And from the several parts of that character which belonged to these Haereticks many passages of some difficulty will be explained also Beside these many other particular matters there were either wherein the Apostles were themselves concerned to vindicate their authority or practices or which had been proposed by the Churches to obtain satisfaction in them which occasioned several discourses on those subjects as will be discernible also when the particulars are surveyed And then though by Analogie and parity of reason these may be extended very profitably to the general behoof and advantages of other Churches of God and particular Christians of all ages yet for the right understanding of the literal and primarie sense of them it will be most necessary to observe these or the like particular occasions of them and accordingly to accommodate the interpetations And this was all which I though necessary to praemise in general by way of entrance on the Epistles of the Apostles Of this Epistle of S. Paul to the Romans these few things will be fit to be praemised First What is the reason of the place which it hath in the Canon before all the rest of his Epistles And this well be defined 1. Negatively then Positively 1. Negatively that it is not to be taken from the order of time wherein it was written for most of the other Epistles are antiently affirmed and by some characters doe seem to have been written before it And although the defining the time and the place of writing them be but conjectural and fallible no way deducible from Scripture story there being so great a part of Paul's time whereof the book of the Acts which ends at his first being at Rome saith nothing yet because as Eusebius saith the story of those years after the Acts is not written by any and consequently whatever different account be pitched on that will be meerly conjectural also I shall therefore by keeping in this matter of time and place to the ordinary road rather choose to adventure erring thus in matters of no greater importance then to attempt any new way which will be equally if not more uncertain Thus then it is commonly acknowledged that the first to the Thessalonians was written at his first being at Corinth An. Chr. 50. The second to the Thessalonians probably while he staid there the next year after The first to the Corinthians in the third year of his being at Ephesus An. Chr. 54. wherein accordingly he mentions his designe to tarry at Ephesus till Pentecost ch 16. 8. The first to Timothy from Macedonia in the same year That to Titus from Greece An. Chr. 55. The second to the Corinthians from Philippi assoon as he had received newes by Titus what successe his first Epistle had found among them which appears by 2 Cor. 2. 12. and by the fresh mention of his danger at Ephesus c. 1. 8. to be soon after the first And perhaps about the same time the Epistle to the Galatians also After which coming again to Corinth he wrote this to the Romans a little before the Emperour Claudius's death which is placed by Chronologers in the 55. yeare of Christ That he wrote it at this time may appear by his own words c. 15. 19 23 25. For there v. 19. he saith he had preached the Gospel through Greece round about to Illyricum agreeable to what we find Act. 20. 3. where after his departure from Ephesus c. he came and stai'd three months in Greece meaning thereby the region from Achaia to Illyricum and v. 23. that he had no more to doe in those parts but was at the present at the writing hereof v. 25. a going to Syria and Jerusalem to carry the almes to the Christians there This journey we find him ready to undertake Act. 20. 3. though because of the Jewes laying wait for him not onely to kill him but to seise upon the money which he carried with him he diverted through Macedonia By which it is manifest that this was the point of time wherein this Epistle was written after his coming to Illyricum and before his going up to Jerusalem with the Collection and so about the death of Claudius and after the writing those other Epistles The reason then of this praecedence is to be taken positively from the dignity of the city to which the Epistle was addressed viz. Rome the Imperial seat which as afterward it gave praecedence to the Bishop of that city and seat of majesty before all other cities though earlier planted with the Faith so in the forming of the Canon of Scripture it brought the praecedence to this Epistle before those which were more antiently written Secondly That this Epistle was written to the Romans before this Apostles having been among them This appears very probable from several passages in the first chapter v. 10 11 13. but especially v. 15. So as much as in me is I am ready to preach the Gospel to you that are in Rome also joyning them with the Greeks and Barbarians to whom he was a debter v. 14. that is had not yet paid that charity of preaching the Gospel to them If this be rightly concluded it will then follow that a Church being before this time planted there and that in an eminent manner so as to be taken notice of in all the Provinces c. 1. 8. some other Apostle and particularly S. Peter must before this time be supposed to have preached there by force of that known affirmation of the antients that the Church of Rome was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founded and edified by those two Apostles Peter and Paul So saith Irenaeus of the Apostles indefinitely and Epiphanius of these two by name And so Gaius in Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of their monuments calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of them which built that Church and so Dionysius Bishop of Corinth in the same place of Eusebius affirms the Churches both
for it if he shall again return to that which he hath renounced and assert justification by that Law affirm that the observance of Mosaical rites is necessary to justification what doth he then but apostatize in some measure depart from his former profession in returning to Judaisme again 19. For I through the Law am dead to the Law that I might live unto God Paraphrase 19. We are all taught by the very Old Testament the Law and Prophets that we must seek farther then the Law viz. to Christ and so I have done and learned by the Law it self not to value it too much but to give over hope of justification or life by those legal performances that so I may find it in God through Christ in the New Covenant 20. I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me Paraphrase 20. Christ by his death hath abolished the Mosaical Law Ephes 2. 14. that is hath taken away the discrimination betwixt Jew and Gentile brought justification into the world for those that observe not the Mosaical Law and I by being a Christian have been made partaker of this fruit of Christs death and so am also dead to the Law v. 9. and Rom. 7. 4. and now I am no longer the man I was that is a Jew but a Christian and am now bound to no other observations but those which Christ requireth of me to whom I am obliged by all the bands of love and duty having given his own life for me to free me from the Mosaical Law among other things 21. I doe not frustrate the grace of God for if righteousnesse come by the Law then Christ is dead in vain Paraphrase 21. This freedome therefore I make use of and doe not depend on the Law for justification nor think the Mosaical observances still necessary for that were to evacuate the Gospel of Christ see note on Heb. 13. c. for if still the Mosaical performances are necessary and sufficient to our justification then Christ needed not to have died it would be matter of no advantage to us that he thus came into the world and said down his life for us Annotations on Chap. II. V. 1. Fourteen years after What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is by learned men made a matter of some question The time to wch S. Paul refers must be that of his going with Barnabas here mentioned from Antioch to Jerusalem on the question here discoursed of about the necessity of the Gentile Christians being circumcised that so first it may connect with the spaces mention'd c. 1. 18 21. so as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again seems to import to denote the next time of his going to Jerusalem after that mentioned v. 18. and 2dly so as to denote a time wherein Peter may be supposed still to reside at Jerusalem and wherein Titus may be supposed to be with S. Paul as a neophytus and a companion and so in danger of being pressed to be circumcised not yet employ'd or sent out by him on any service in the Churches Now this is thought so unlikely to be fourteen years after the space last mention'd c. 1. 21. his going to Syria and Cilicia Act. 9. 30. that it hath been thought probable that as in numeral letters it oft happens fourteen should be here set in stead of four For which emendation seeing there appears not any ground in the Antient Manuscripts it will surely be more reason able to observe 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not distinctly signifie after as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 18. had done but by or about that is neer that space though not precisely fourteen years 2dly that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward or then referres not to that which was mention'd immediately before his passing through Syria and Cilieia so as to affirm this to have been fourteen years after that no nor to the former Epocha's either his going up to Jerusalem v. 18. or departing into Arabia v. 17. but to that great Epocha so considerable to him the time of his conversion which immediately succeeding the death of S. Steven may reasonably be placed in the first year after Christs assumption An. Ch. 34. From whence to the time of that Councel which is ordinarily placed An. Ch. 47. it was about thirteen or fourteen years And then there will be no more need of an emendation then there is authority for the imagining any V. 2. To them which were of reputation For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. it must be observed that it signifies not the mens own opinion of themselves or their assuming any great authority over others as of Simon Magus it is said Act. 8. 9. that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say or take upon him that he was some great on t but that they were so in the reputation and esteem of others and that the great opinion that at that time all Christians had of them above the rest of the Apostles was it that moved Paul to go up and address himself particularly to them This is fitly express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from that Verb the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reputation or glory comes those that are in esteem in an eminent manner and more so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are esteemed to be something that is something above other their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fellow-Apostles not seemed so as that is equivocal either to seeming falsely bare seeming or seeming in their own eyes but seeming so in truth and to the generality of the best and wisest Christians In proportion to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it maketh no matter to me ver 6. is far from any thing of scorne or despising in S. Paul that speaks it it is a solemne forme onely of insisting on his own commission from Christ which could no way be prejudiced by the reall excellency of their persons how great soever they were God who accepts no persons and attends not to personal excellencies may give his Commission to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the meanest and unworthiest as well as to those which are really of the greatest eminence All this passage therefore is rather an expression of great reverence to Peter c. than of scorne Onely for his mission and revelations Paul hath them from Christ not from any man cap. 1. 16. and 2. 6. V. 3. Compelled What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not constrained signifies here is a matter of some difficulty which being explained will make the next verse perspicuous which otherwise seems not intelligible That some pretended Christians looked very jealously on S. Paul as one averse from the Mosaical Law
midst of a crooked and perverse nation among whom ye shine as lights in the world Paraphrase 15. That ye may be unreprovable before men and God 16. Holding forth the word of life that I may rejoice in the day of Christ that I have not run in vain neither laboured in vain Paraphrase 16. Persevering in the acknowledgment and practice of the Christian doctrine which will be matter of great comfort to me and rejoicing in the great day of retributions that my Apostleship hath been so successfull among you 17. Yea and if I be note e offered upon the sacrifice and service of your faith I joy and rejoice with you all Paraphrase 17. And if as in the Law the wine was poured out on the sacrifice so it fall out that my blood like wine be poured out for the offering you up a sacrifice to God that is in bringing you in to the faith this will be matter of infinite joy unto me 18. For the same cause also doe ye joy and rejoice with me 19. But I trust in the Lord Jesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state 20. For I have no note f man like minded who will †naturally care for your state Paraphrase 20. For I have no man that I can fully trust to tend your businesse intirely unlesse it be Timothy 21. For all seek their own not the things which are Jesus Christs Paraphrase 21. For divers of those which were assistant to me in preaching the Gospel have left me and betaken themselves to their several affairs see note on 1 Tim. 3. a. 22. But ye known the proof of him that as a son with the father he hath served me in the Gospel Paraphrase 22. But for Timothy you know what experience I have had of him how in the preaching the Gospel he assisted me taking all the pains of a servant and paying me all the obedience and willingnesse and love of a son to a father 23. Him therefore I hope to send presently so soon as I shall see how it will go with me Paraphrase 23. Him therefore I mean to dispatch to you as soon as I discern what is now likely to befall me how I shall presently be disposed of here 24. But I trust in the Lord that I also my self shall come shortly Paraphrase 24. And through God's mercy I verily hope and perswade my self that I shall soon be set at liberty and so come to you personally within a while 25. Yet I supposed it necessary to send to you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and he that ministred to my wants Paraphrase 25. In the mean time I thought it necessary to return to you Epaphroditus one that hath been my partner of labor and danger also and is your Bishop set over your Church see note on Rom. 16. b. and he which by you hath been enabled to relieve me in my necessities 26. For he longed after you all and was full of heavinesse because that ye had heard that he had been sick Paraphrase 26. For he had an earnest desire to return to you and was exceedingly disquieted to think what sorrow the report of his sicknesse brought to you 27. For indeed he was sick nigh unto death but God had mercy on him and not on him onely but on me also lest I should have sorrow upon sorrow Paraphrase 27. not permitting me to be overburthened with the addition of one grief unto another his death to my imprisonment 28. I sent him therefore the more carefully that when ye see him again ye may rejoice and that I may be the lesse sorrowfull Paraphrase 28. In which respect I was the more carefull to send him that ye may see how well he is recovered and be cheared up concerning him and that the knowledge of that may remove a sorrow from me who have had an accession to my sorrow from his danger by thinking what sadnesse the newes of it would cost you 29. Receive him therefore in the Lord with all gladnesse and hold such in reputation 30. Because for the work of Christ he was â—igh unto death note g not regarding his life to supply your lack of service toward me Paraphrase 30. For it was in the cause of Christ in the preaching of the Gospel that he was in danger of death seating no value on his life that he might bring me relief and so doe that which you by reason of your absence and farre distance were not able to doe See note on Mar. 12. b. Annotations on the Epistle to the Philippians Chap. II. V. 6. Forme of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely an external and accidental form as Mar. 16. 12. nor at all an image or picture as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to doe Rom. 2. 20. 2 Tim. 3. 5. and is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a personation or image but it is taken also in good authors for an internal essential form or being Thus in Aeschylus speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one form that is thing under divers names The words of Phavorinus are most observable for the explication of this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies that which hath a being of it self and needs not the assistance of another to its being and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it properly signifies â—ssence then cites these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known in the essence of God being God and by the raies and beams of his Divinity shining even in his first conception and birth discerned and known to be so This here appears to be the notion of the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant that followes ver 7. for that was not onely an external but also a real form he was really a servant of Gods in his humane nature undertaking an office design'd him by God and most strictly obeying him in all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 7. he was a little lower or for a little while the time that he spent here on earth lower than the Angels who we know are the servants of God and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 8. which frequently signifie likeness and external habit and forms doe here signifie that outward appearance which doth not exclude but include the inward being and reality for it is certain and by all acknowledged that he was really a man not onely in likeness appearance so Thus doth Theophylact interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forme of God signifies his essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the form of a servant is the nature of a servant This being thus evident
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
great God and our Saviour Jesus Christ Paraphrase 13. With patience and perseverance in well doing attending God's good time of performing his blessed promise to us on which all our hopes are fastned even that glorious appearance of Jesus Christ our powerfull God and deliverer 14. Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a note e peculiar people zealous of good works Paraphrase 14. Who came into this world in form of flesh and delivered himself up to a shamefull death on purpose that he might ransome us out of the power of Satan from that course of vicious living in which men were before engaged Rom. 8. 20. and cleanse us in an eminent manner to be an holy pious people most diligent to advance to the highest pitch of all vertue 15. These things speak and exhort and rebuke with all authority Let no man despise thee Paraphrase 15. And those that doe not practise accordingly proceed to the censures of the Church against them And take care thou permit not thy admonitions to be set at nought or despised by any Annotations on Chap. II. V. 2. Agedmen It is not certain here what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wordmay denote the antienter sort of men and no more But the Context seems to incline it to Church-officers For this Epistle being written to Titus a Bishop who was to ordain such and that which is here said being the enumerating the qualifications of such it is evident that it referres to some such order unto which upon choice and approbation of their qualifications some were to be received and not others Whereas of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or juniors that is the ordinary Christians assumed to no office the style is altered no more then this that he should admonish them to be sober ver 6. Thus the Commentaries under S. Hieromes name Senes aetate ordine possunt intelligi Those antient men may be here understood that are such both for age and order But what order is here noted is uncertain still The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to be that which is turned into the Latine Presbyter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ordinarily turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celer and the like and so the Commentaries under S. Hieromes name interpret it Ecclesiae Seniores the Elders of the Church But it is much more likely that it is the order of Deacon first because the comparing of the instructions which are here given to Titus for his Province with those to Timothy for his 1 Tim. 3. 1. doth inferre this There the qualifications of a Bishop are first set down that he should be lamelesse the husband of one wife c. and so here chap. 1. 6 7 8 9. almost in the same words Both after the example of Jethro's direction to Moses for the choosing of rulers over the Israelites Exod. 18. 21. And proportionably as after the Bishops the Apostle gives Timothy directions for Deacons the Deacons likewise must be grave c. ver 8. so here the directions are given for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be sober grave c. By which it may reasonably be concluded that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the Deacons there And accordingly they that are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine but to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 women only are generally in the antient Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deaconesses Secondly It is formerly cleared Note on Phil. 1. 2. that at the first in every city the Apostles and Apostolical men instituted none but a Bishop and Deacons and that there never was any Bishop instituted but there were Deacons also to attend upon him To which it is consequent that here being mention of no other style which can belong to Deacons this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote them As for the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senes antient men it is not improper to signifie these for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders in the Comparative are the Governours of the Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the younger the ordinary believers under Government so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the middle betwixt those the Positive to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so inferior to them and yet superior to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Deacons are under the Bishop but over the brethren or ordinary believers V. 3. In behaviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Noun cometh from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we find used chap. 1. 5. and Act. 6. 3. for ordination or consecration of Church-officers according to that which Grammarians have observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas noting office or function committed to any And therefore in all reason it must signifie the rank of those who are thus constituted Officers of the Church in the same manner as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for chusing officers of the Church the Ecclesiastical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the catalogue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred catalogue doth frequently signifie the list of Ecclesiastical persons This is that which in aftertimes was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they in the rule is the style of the Officers of the Church Thus it may first appear by the Context here Saint Paul giving directions to Titus for the ordaining of Bishops chap. 1. 5. passes orderly to the next degree of Church-officers chap. 2. 2. under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then after those succeeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as several sorts of Church-officers under one another Secondly by the qualification which are here set down both for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith Theophylact the deaconesses 1 Tim. 3. which sure cannot be applied to them under the notion of aged men or women but onely as such as Titus was to ordain in each city Whereas the younger women are mentioned in another manner thus ver 4 5. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discipline the young women to be sober c. which is again an intimation of a part of the function of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Athenians of which see Note c. Thirdly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word peculiar for sacred whether persons or things that is for those which are set apart to the service of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are peculiarly the clergy martyrs see Note on Rev. 3.
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
indeed the English word cover seems to come from it and that either simply to cover or to cover with pitch c. secondly in Piel to cleanse expiate and to be propitious Hence it is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plaster or cover with bitumen of pitch and sometimes most ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate or cleanse And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a covering Exod. 26. 36. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory when the sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering See Note on Rom 3. h. And so in this place where it notes a part of the Ark it must be taken in the notion of the Hebrew and rendred in that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering as 't is Exod. 26. 34. and 30. 6. or as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had been here retained would have imported V. 7. Errors The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifies peculiarly ignorance yet is taken among the Greek Writers in the Old Testament for sinning indifferently So Tob. 3. 3. Judith 5. 20. Ecclus. 51. 26. 1 Mac. 13. 39. 2 Mac. 13. 37. Ecclus. 23. 2. and 3 Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company that had not sinned against the King according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies ignoravit erravit ignorance error so also it signifies defecit recessit falling off failing and so here it signifies all those sins for which there was allowed expâ—ation and sacrifice under the Law that is all sins but those of Presumption or Will V. 13. Sanctifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie in this place signifies to purifie in the notion that belongs to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impure and holy are set opposite 1 Cor. 7. 14. So also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie is used for washing among the Jewes See Note on 1 Cor. 7. d. Thus it appears to be used here not onely by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean or polluted immediately precedent and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleansing or purity following but by the evidence of the matter here spoken of For that was the design of the legal sacrifice bloud and ashes to cleanse them that were legally polluted which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the cleansing of the flesh that is to make them legally clean such as might come into the congregation again But this still in a Metaphorical signification as cleansing signifies expiation or obtaining pardon of sin freeing from the inconveniences or Censures that belong'd to it In this same sense the word is used c. 10. 10. Through which will we are sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our sins are expiated through the offering of the body of Christ once for all which v. 26. is expressed by another phrase that he hath now once appeared to put away sin by the sacrifice of himself V. 16. Be the death What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siggnifies here will be best guest by the Context which looks to the validity of Wills and Testaments and to the pleading of them in Law to receive benefit from them This is expressed v. 17. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of this it is sufficiently known in all Lawes what is here said that as long as the Testator lives there is no validity in his Will no pleading any thing from it because Voluntas est ambulatoria say the Lawyers a man as long as he lives may change his Will In this sense may this 16. v. be thus interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there is a Testament that is where a Testament is produced or pleaded or where a Testament is a Testament or to the confirming of a Testament to the proving of a Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the death of the Testater be brought produced alledged brought into the Court testimony brought of it for otherwise the Will will not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as long as the Testater is alive or as long as there is no constat of his death Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used sometimes in the New Testament in a Forensical sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring an accusation 1 John 18. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 25. 7. to bring accusations or charges against any and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring or enter a suit against one V. 20. To put away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to frustrate as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to frustrate God's connsel that is deprive it of evacuate the end of it and so here Christ's death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depriving sin of its end or designe which was first to get us into its power to reign in our mortal bodies and then maliciously to bind us over to punishment eternal from both which Christ's death was designed to redeem us from living in sin and from being punished for it according to the two benefits of Christ's death signified in the Sacraments grace and pardon CHAP. X. 1. FOr the Law having a shadow of good things to come and not the very image of the things can never with those sacrifices which they offered year by year continually make the comers thereunto perfect Paraphrase 1. For the Mosaical Law which contained no more then an imperfect shadow or rude first draught of those mercies made over to us by the Gospel eternal life c. and not the lively representation or effigies of them such as the Gospel now affords us is no way able by sacrificing every year as long as the temple lasts bullocks and goats that is by repeating often those same kinds of sacrifiees to work that great benefit for the worshippers which the Gospel is designed to doe viz. to give men full pardon of sin and purifie their consciences 2. For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sin Paraphrase 2. For then they would not need to be offered again continually when the work for which they were offered was once wrought as if the cure were wrought the medicine need not be any more applyed 3. But in those sacrifices there is again remembrance of sins made every year Paraphrase 3. Whereas now being only a commemoration of sins not a purging them away they are
come till after this life of theirs was a type of heaven and in having made this provision for them God is most justly said to be the God of Abraham c. for whom he made so rich a preparation destining the land of Canaan and in that a famous City Jerusalem though it was not yet imaginable how it should be built for their posterity and in that mystically foreshewing an eternal City and Kingdome the Canaan and Jerusalem above which they should have which continued constant to Christ and obtained not the promises in this life 17. By faith Abraham when he was tryed offered up Isaac and he that had received the promises offered up his only-begotten son Paraphrase 17. Another eminent act of faith it was in Abraham that upon Gods command to sacrifice his only son Isaac he presently and readily obeyed took him and carried him to the Mountain and was ready to have offered him up if God had not stopt him and having entertained and embraced and firmly believed the promises of a numerous seed and people that should spring from him and having no other son but this from whom they should spring nor possibility in nature nor promise above nature that he should have any more children but a plain affirmation that this people which should be counted his seed to whom the promises belonged should come from Isaac he did yet absolutely obey that command of Gods in resolving to kill that son on whom all those promises depended and yet never doubted of the performance of the promises 18. Of whom it was said that in Isaac shall thy seed be called Paraphrase 18. Another eminent act of faith it was in Abraham that upon Gods command to sacrifice his only son Isaac he presently and readily obeyed took him and carried him to the Mountain and was ready to have offered him up if God had not stopt him and having entertained and embraced and firmly believed the promises of a numerous seed and people that should spring from him and having no other son but this from whom they should spring nor possibility in nature nor promise above nature that he should have any more children but a plain affirmation that this people which should be counted his seed to whom the promises belonged should come from Isaac he did yet absolutely obey that command of Gods in resolving to kill that son on whom all those promises depended and yet never doubted of the performance of the promises 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure Paraphrase 19. Resolving with himself that rather then the promise should not be performed which was made to him of a numerous posterity to spring particularly from Isaac God who was able to raise from the dead would so raise Isaac when he should have killed him having withall a kind of pledge to assure him that he would doe that because when he was conceived and born to him it was a kind of coming from the dead viz. from Sarahs womb when she was past age of child-bearing and from himself who in this respect of getting children was mortified and dead also v. 11 12. And this again is an example to encourage and confirm the faith of Christians that in obedience to Christ they continue constant to death it self or the utmost danger of it knowing that God will performe his promises to them yield them the promised deliverance though they cannot imagine the manner how 20. note d By faith Isaac blessed Jacob and Esau concerning things to come Paraphrase 20. An act of faith also it was in Isaac that after that manner that is storied of him he blessed his two sons Jacob and Esau that is prayed for blessings on them nay as a Prophet foretold from God what should befall the posterity of each of them first assuring himself that the promise made to Abraham should be fulfilled in Jacob Gen. 28. 4 5. and so that what he had done though through error mistaking Jacob for Esau would yet certainly be performed to him by God Gen. 27. 33 37. And for Esau he foretold also of his posterity that at length they should be freed from their subjection to the Jewes v. 39. which was a kind of blessing of him also although it were not performed to him personally but to his posterity many years after And the like faith will it be now in the Christians that shall assure themselves that God will now blesse and preserve the faithful constant believers give them deliverances from their pressures although they be not yet present but future 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshipped leaning upon the note e top of his staffe Paraphrase 21. Thus Jacob a little before his death rose and set himself up upon his bed and leaning upon his staffe which was an embleme of faith depending and relying firmly upon Gods promise he prayed and worshipped God and blessed prophetically Manasseh and Ephraim foretold how God should deal with them and the tribes that sprang from them after his and their death 22. By faith Joseph when he died made mention of the departing of the children of Israel and gave commandment concerning his bones Paraphrase 22. By the same faith and assurance that God would make good this promise of giving Canaan to Abraham's feed though 't were not yet given Joseph before his death a little mentioned the Israelites going out of AEgypt and commanded that when they went his bones should be carried with them which argued his assurance without all doubt that they should possesse that promised land and be delivered out of the AEgyptian thraldome that they were for some years to lye under 23. By faith Moses when he was born was hid three moneths of his parents because they saw he was a proper child and they were not afraid of the Kings commandment Paraphrase 23. Another act of faith it was in Moses's parents to break through all fear to hide the child and endevour to save him in spight of the King 's bloudy law having been assured from God that there should be born from among them one that should deliver them out of AEgypt and judging by somewhat extraordinary in Moses's look that he was that person thus promised them And a like act of faith it will now be thus confidently to believe this promised deliverance and to act accordingly 24. By faith Moses when he was come to years refused to be called the son of Pharaoh's daughter Paraphrase 24. An act of faith it was in Moses that when he came to age he would not accept the honour of being adopted by Pharaoh's daughter 25. Chusing rather to suffer afflictions with the people of God then to enjoy the pleasures of sin for a season Paraphrase 25. Chusing rather to endure any affliction that should fall on the Israelites then to enjoy all
in the Canon and onely question its being written by S. Peter cannot well be allowed to doubt of or if S. Jude say true then S. Peter was the Author of it For there are not greater and surer evidences of any Epistles being written by the acknowledged Author of it then are these forenamed the title of Simon Peter the addition of an Apostle of Jesus Christ the mention of a former Epistle the having been with Christ on mount Tabor the being called an Apostle of Christ by S. Jude all which in all copies stand unmoved to secure the authority of this Epistle and to convince us of the Author of it As for the argument taken from the time of S. Peter's death before the destruction of Jerusalem c. it is void of all force For to grant all the former parts of it that S. Peter died under Nero that that was before the destruction of Jerusalem that all Christians expected that destruction before the end of the world First it doth not follow that if this Epistle were written by Symeon it shall therefore fall to be after the destruction of Jerusalem for James the first Bishop was put to death and so Symeon succeeded in that See 8 years before the destruction of Jerusalem and 5 years before the death of S. Peter Secondly it is not true which is suggested in the argument and on which one thing all the validitie of it depends that this Epistle was written after the destruction of Jerusalem And for the onely proof of that taken from hence that the Author of this Epistle arms his readers with patience in expectation of the last day that is as farre from truth also there being no word in this Epistle to that matter One passage there is which referres to the end of the world chap. 3. ver 7. but not as approaching or conceived by any to approach But the other passages of the coming of the day of the Lord as a thief and the like belong all to that judgment on the Jewes expressed in like phrases by Christ Mat. 24. and by the Apostles in their Epistles and not to the day of universal doom or destruction of the whole world see chap. 3. Note d. Having thus answered the pretensions against the Author of this Epistle it remains that we inquire of the time of writing it which by c. 1. 14. may justly be concluded to have been a little before his death and that in the time of his last danger before his Martyrdome from the evident approach whereof or revelation concerning it he affirms himself to know that the time of his putting off this his tabernacle that is his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very suddainly to come very near at hand That Peter and Paul from several parts of their travails came to Rome about the twelfth of Nero to defend and comfort and confirm the Church that was persecuted there hath been reasonably concluded by Chronologers And in this year Anno Chr. 67. about the beginning of October they are both thought to be cast into prison and soon after put to death And then this is the most probable time for the writing this Epistle which being so near the warre on which followed the destruction of the Jewes it is evident what occasioned the writing of this Epistle and S. Jude's which being on the same subject must be dated about the same time viz. the confirming the persecuted afflicted Christians in their expectation of that deliverance which they should now shortly meet with by the destruction of their persecuters The certainty of which he declares as also the reasons of its being thus long delayed and the undiscerniblenesse when it comes fortifying them also against the infusions of the Gnosticks who took advantage of the continuing of their persecutions so long and much solicited and assalted the constancy of the afflicted Christians of whom he therefore warns them and that by foretelling that they should be soon destroyed also and all that were corrupted by them CHAP. I. 1. SImon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousnesse of God and our Savour Jesus Christ Paraphrase 1. Simon by Christ whose disciple I was surnamed Peter and by him after with others sent by commission to preach the Gospel to all the Jews wherever they are dispersed see 1 Pet. 1. 1. which have received the faith of Christ and in that respect are as valuable in Gods sight as we the Apostles of Christ that faith I say whose object is the righteousnesse of Christ our God and Saviour either as that signifies his way of justifying men now under the Gospel see note on Rom. 1. b. or as it may note his fidelity and justice in performing what he hath promised us in the Gospel 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord Paraphrase 2. I salute you and wish you all that felicity which I promise my self you will enjoy by the receiving of the faith and by your experience and evidence of God's goodnesse and faithfulnesse to you in Jesus Christ 3. According as his divine power hath given unto us all things that pertain unto life and godlinesse through the knowledge of him that hath called us to glory and note a vertue Paraphrase 3. According as he of his goodnesse and by exercise of his controlling omnipotent power hath afforded us all things that pertain to felicity hereafter or to piety here by means of our faith and profession or acknowledgment of Christ who hath revealed himself unto us and called us into his school by most convincing arguments of his authority and mission from heaven first by that glorious act of the holy Ghost's descending upon him and the angel saying from God This is my beloved son in whom I am well pleased For that that is the meaning of the word Glory see note on Mat. 3. k. Rom. 9. c. secondly by his miracles which he did among men here and by his Apostles ever since 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the note b corruption that is in the world through lust Paraphrase 4. By which two as evidences and engagements of the truth of them huge promises have been made over to us of a most glorious and valuable nature on purpose to allure and attract you to all divine purity by receiving the faith of Christ and forsaking that abominable course of unnatural lusts and other like sins which through the sect of the Gnosticks is now become so common and ordinary among the professors of Christianity see note on c. 2. a. 5. And besides this giving all diligence add to your faith vertue and to vertue note c knowledge Paraphrase 5. In respect of whom it i◠necessary that you be very
like him in holinesse and like him in blisse and that blisse shall consist in seeing of him as he is a fountain of all that is desirable to our natures 3. And every man that hath this hope in him purifieth himself even as he is pure Paraphrase 3. And whosoever hopes or depends on God for any such future state if he expect to receive it from him according to his manner of promising not absolutely but conditionally or indeed whosoever sets his heart on the vision of God a pure and blissful state not any sensual paradise but a spiritual state of blisse made up of sinlesnesse and purity will in all reason set a purifying here be a practising and aiming after that excellent copie that he may be capable of that perfect purity hereafter 4. Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Paraphrase 4. Sin is a contrariety to the Law of God an act of disloyalty to our King and he that deliberately committeth any act of sin doth proportionably commit a rebellon and disloyalty against Christ 5. And ye know that he was manifested to take away our sins and in him is no sin Paraphrase 5. And Christ both by his example being sinlesse never guilty of any act of sin and by all that he hath done and suffered for us hath designed this special end to himself to purifie our lives and cleanse us from all deliberate acts of sin 6. Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him Paraphrase 6. He that adhereth fast to him that as a member of his continueth in him falleth not indulgently or deliberately into any act of sin he that doth so disclaims all true knowledge of God is no Gnostick properly called or conversation with him 7. Little children let no man deceive you he that doth righteousnesse is righteous even as he is righteous Paraphrase 7. My young tender Christians let not the Gnosticks seduce you to your ruine he that continues in all righteous actions that actually performs the will of God and not onely in intention of mind and that through his whole course of life and if he fail therein returns again speedily by repentance this person and none but this is the Christian righteous man he and none else is accepted by God as righteous under the Gospel in like manner and proportion as Christ doing righteousnesse is said to be righteous upon that and not any other ground of denomination 8. He that note a committeth sin is of the devil for the devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the devil Paraphrase 8. He that deliberately committeth any act of known sin is in that or so farre an imitator of the devil for at the beginning soon after his creation he acted rebellion against God and hath done so ever since And to take off all men from following of him was the very designe of Christ's coming into the world 9. Whosoever is note b born of God doth not commit sin for his seed remaineth in him and he note c cannot sin because he is born of God Paraphrase 9. Whosoever is a true child of God keeps himself strictly from all deliberate sin and the reason is clear because that principle of sonship that from whence he is said to be born anew or of God to wit his sincere resolute conversion to God if that continue to have any energic or life in him is directly contrary to and incompatible with the committing any sin and therefore he cannot thus sin because he is a child of God a regenerate person that is such sinning is unreconcileable with that state 10. In this the children of God are manifested and the children of the devil whosoever doth not righteousness note d is not of God neither he that loveth not his brother Paraphrase 10. This is the character of difference between pious and wicked regenerate and unregenerate men he that lives an impious and uncharitable life is no regenerate child of God's whatsoever he flatter himself of his state 11. For this is the message that ye heard from the beginning that we should love one another Paraphrase 11. For this of charity is the grand fundamental doctrine which was so often and so earnestly commanded by Christ when he was here on earth 12. Not as Cain who was of that wicked one and slew his brother And wherefore slew he him because his own works were evil and his brother's righteous Paraphrase 12. And how contrary is this to that emulation and maligning of those that are better then they which was the affection that put Cain on killing his brother and doth the like in the Gnosticks now abroad who hate and persecute all the orthodox Christians to death and can have no other quarrel to them but that their own works are evil and the others good 13. Marvel not my brethren if the world hate you Paraphrase 13. But this you pure Christians have no reason to wonder at if it prove to be your lot 14. We know that we have passed from death unto life because we love the brethren he that loveth not his brother abideth in death Paraphrase 14. We know that we are regenerate Christians see note on Luc. 15. c. by our charity to other men which he that hath not is clearly an unregenerate unchristian person 15. Whosoever hateth his brother is a murtherer and ye know that no murtherer hath eternal life abiding in him Paraphrase 15. The hating of others is by interpretation the killing of them because it is so in intention of heart did not some outward restraint curb it and he that is such is acknowledged by all men to be quite contrary to the Evangelical temper the regenerate state from the having spiritual life abiding in him which the Gnosticks that are so malitious doe yet so much talk of 16. Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren Paraphrase 16. Christ's love to us was expressed in this that he was willing to incurre the utmost hazard even to venture his life to reduce us and agreeably Christian charity obligeth us to venture even our lives for other men after the manner and upon so noble a designe as Christ did that is to bring unto the Christian faith as the martyrs did any one or more enemies of Christ and so likewise in other cases proportionable to this 17. But who so hath this worlds good and seeth his brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Paraphrase 17. But how contrary to this is the practice of the world when rich men that have to spare for others have yet no compassion or charity to them which he that doth how can he be said to
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
Jewes are here called the synagogue of Satan is clear viz. because their heresie was made up of all filthinesse and abominable carnality which is intimated in many places of the Scripture by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all words to denote these defiled practices of theirs and set down distinctly by Epiphanius and others but are too unsavory to be here described How commodiously these are by M. Brightman affirmed to be the Arians pretending to be the purest Christians when they are not representing the purest Christians by the Jewes which were their greatest enemies and persecuters I shall not here endeavour to examine V. 10. Cast some of you into prison This persecution here foretold seems to have fallen out in the time of the joint reign of Marcus Aurelius Verus commonly called Philosophus and Lucius Verus his brother assumed by him into the Empire anno 161. who reigned near tweâ—â—y years In his time as it appears by Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Epistle of the Church of Smyrna there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very great persecutions disturbed Asia Of this persecution 't is remarkable that it fell very heavy on this Church of Smyrna and that Polycarpus was martyr'd in it being till that time at the age of 86. Bishop of this Church which therefore wrote a full narration of it to the other Churches in that famous Epistle of theirs recorded by Eusebius and set out lately at London by the Archbishop of Armagh Before him many others were martyred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all kind of punishments and tortures set down to the life in that Epistle But of Polycarpus the story is most large and may there be viewed out of which three things only I shall mention in order to the explicating of this place first That he himself received a Vision a little before it and saw in his sleep his pillow whereon he lay on a suddain set on fire and consumed and as soon as he waked told those which were near him that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be burnt for Christ which signifies this martyrdome of this Angel of the Church of Smyrna this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the persecuters called him the doctor of Asia the father of the Christians to have been so considerable a passage of the Divine oeconomy that it was thought fit to be matter of a Vision to him and so might also well be to S. John at this time And not only this in a dream but as he was a going to the stake a voice was heard by many by-standers coming from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarpus be strong and valiant The second thing is That this death of his was the quenching of those flames the ending of that Emperors persecution against the Christians who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Epistle he did as 't were seal up by his martyrdome and so give a conclusion to the persecution which I suppose is the meaning of the time of ten daies here set down for the affliction noting some determinate not very long time in that Princes reign wherein it should last and then be quieted again The third thing is That not only upon Polycarpus but upon many others particularly on Germanicus great perswasions were used by the Heathens to make them renounce their faith and save their lives which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may be tempted and although some as Quintus a Phrygian were overcome with these temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. yet great multitudes continued constant and faithfull unto death and so were rewarded with this crown of life that is the honour of Martyrdome first and then the blisse V. 12. Pergamus That by Pergamus is here meant the Christian Church from Gratian An. Chr. 380. to the year 1300. is the phansie of Mr. Brightman somewhat about the proportion of the rest of his interpretations For for this his only ground of affirming is that Smyrna was distant from Ephesus but 320 furlongs but Pergamus from Smyrna a greater space about 540 furlongs But to see how fansie rules this interpreter and not any rule of proportion For supposing that these distances of these cities had any mysterious signification in them whereas they are not so much as taken notice of in the Visions yet when the 320 furlongs had been set to denote no longer space then from Constantine to Gratian that is not above sixty years what appearance or pretence of reason can there be that the addition of 220 furlongs to that number which wants a third part to be double to the former should improve that 60 into 920 years which is almost sixteen times as much as that former But more wonderful it is that having proceeded by this rule of proportion wherein 540 furlongs that is about 68 English miles should signifie the space of 900 years yet afterwards the 80 English miles whereby Thyatira was distant from Pergamus should signifie but 220 years the unproportionablenesse of which being discerned by him was sure the reason that he there chose to set down that space in English miles whereas the former had been set down by furlongs the eighth part of a mile that so the greater number of those in one place then of miles in the other might amuse the Reader and keep him from taking notice of the unproportionablenesse V. 13. Satans seat This throne of Satan surely signifies the power of Satan exercised in their idolatrous worships and sacrifices Thus saith Surius there was a Temple of Diana at Pergamus at this time And in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Antipas's Martyrdome is commemorated though there be not mention of this Temple yet there is of the Idol worshippers and their sacrifices of the Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were worshipp'd among them and did then acknowledge themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit and reside in that place and receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifices that were brought them and in a word of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old religion of the Grecians that was amongst them with which Christianity began now to be Competitour To all this Metaphrastes adds the great barbarity and profess'd in justice of that place whose Citizens saith he took themselves to be just and valiant and good interpreted it a special piece of vertue if they did but accuse a Christian or bring him to his martyrdome By other Authors it appears that Aesculapius had a Temple there and Andreas Caesareensis saith of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was fuller of Idols then all Asia beside Ib. Antipas The story of Antipas's sufferings in the reign of Domitian is set down compleatly by the Menology April 11. That he was contemporary with the Apostles ordained Bishop of the Asiatick Church about Pergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in his very old
c. See Note a. V. 8. Death and hell followed By death here and Hades or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction along with it the pestilence is most probably signified which follows the famines immediately Mat. 24. 7. and so here in the end of this 8 th ver sword famine death Death sure is pestilence and that some particular pestilence soon after the famines forementioned Yet will it not be amisse to observe how properly this word which signifies mortality in general without defining the way of it may be also set to denote some other of those prodigious slaughters which after fell upon the Jewes which could not be contained under either the sword or famine before mentioned Of this sort there were many that especially of the three myriads that is thirty thousand which in a tumult at the feast of the Passeover were thrust and trod to death by themselves as they ran tumultuously out of the gates of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. Unto them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them here in the Plural seems to signifie the three last horses and their riders and so to denote sword and famine and pestilence the same that was mentioned by Christ Mat. 24. 7. as the beginnings of their sorrow or pangs of a farre heavier travail which after followed and so no doubt there was a completion of it in such a degree as is here spoken of that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the fourth part of the land whether that signifie to the destroying one tetrarchy or fourth part of the nation as it is certain it fell very heavy upon Galilee or whether to the destroying very many in several parts of the nation so that not all but only a fourth part of the nation were thus visited by these destructions This latter will seem the most probable if it be applied peculiarly to that point of time which is parallel to the beginnings of sorrow Mat. 24. And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the beasts if that be the right reading will signifie the prevailing of the beasts of the field as a token and effect of a vastation in those places where the sword and famine and pestilence had made such havock that is in that fourth part of the land But the King's MS. reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the beasts but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fourth part of beasts answerable to the fourth part of the earth precedent and then the meaning will be that this destruction fell upon the cattel as well as men as either in warre or famine or pestilence it is wont to doe This hath thus farre been said on supposition that what is described here belongs to the beginnings of sorrows and not the bitter pangs themselves As for those they were farre more sharp and wasting and infinitely above this proportion The story is full of them At the Passeover to shew the just judgments of God in avenging on them the death of his Son at that very time wherein they crucified him no lesse then 300000 which came up to that feast out of all Judaea were shut up in Jerusalem as in a prison in that close siege of the Romans which made the famine so soon to rage most furiously and this whole number being but a small proportion to the infinite multitude more of those which were in the city before for by Cestius's computation of the 255000 and 600 sacrifices offered at one Passeover at the rate of ten persons to one sacrifice the number will be near ten times as great as this now named besides the unclean that were excluded the sacrifice were all one and other destroyed either by the famine or by the seditious and turbulent among themselves killing the rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under pretense they would betray the city or by the pestilence or by the enemy when they were taken forraging for food and crucified great multitudes of them before the city or at last taken captive by the besiegers So that of those that fell by the famine and sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus de Captiv l. 6. c. 44. as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he there casts up the summe to an hundred and ten myriads that is eleven hundred thousand And for the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seditious robbers and thieves as they were by their own accused and appeached they were all put to death by Fronto a Roman after the taking the city and of those that were still left those which were tallest and 〈◊〉 they were reserved for the triumph Then of the rest that were above seventeen years old many were sent prisoners to the works in Aegypt and many sent into the provinces to be destroyed in the Theatres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he by sword and by wild beasts And for all those that were under seventeen years old they were sold for slaves And of these alone saith he the number was above nine myriads that is ninety thousand V. 9. Under the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and c. 8. 3. must signifie the altar of incense called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk 1. 11. but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of burnt-sacrifice the whole place here represented from ch 4. being the Sanctuary within the veile where this altar of incense stood that other of the burnt-sacrifice standing without in the court see Note on Mat. 23. i. and so 't is clear by the mention of incense ch 8. 3. To which purpose may be observed what we find in Theophylact that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used peculiarly for that censer which the Chief Priest once a year carried with incense into the Holy of holies and that the standing altar in the Sanctuary was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be rendred under the altar as they that conceive it the altar of burnt-sacrifice conceive also that the souls of the Martyrs doe here lie at the foot of the altar where the blood which is the life of living creatures is wont to be poured out but in the lower part of the Sanctuary beneath the altar of incense Of this word see more in Note on ch 11. a. As for the souls of those that were slain by that phrase is signified their blood as the soul and the life is all one and the blood is the life Gen. 9. 4. and the blood of the slain is the effusion of their blood as the blood of Abel the sin of murthering them The same is after express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were slain for of them in the Masculine gender and not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cried saying How long c. All which signifies no
as such or else the finding this out will be matter of wisdome a work of sagacity in any and yet possible when the time comes to be observed for the way of numbring here mentioned is that which is of ordinary use among men Annotations on Chap. XIII V. 1. The name of blasphemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name of blasphemy literally signifies such a title as cannot be assumed or owned without blasphemy Now blasphemy is committed two waies either by speaking contumeliously of the true God or giving divine honour to any else which is also the taking that honour which is due to him alone and bestowing it upon others and so as contrary to his being acknowledged the one God as the using him reproachfully is to his being God And therefore it is that Paul and Barnabas having divine honours attributed to them at Lystra they rent their clothes Act. 14. 14. in the same manner as was usual among them when any man was heard to blaspheme signifying thereby that sacrificing to any creature is direct blasphemy against the Creator Now what this title of blasphemy was which is here referred to is specified by S. Jerome Qu. II. ad Algas Aeterna cùm dicitur quae temporalis â—â—st nomen est blasphemiae The city Rome was called the Eternal city So Ausonius Gallus urbis ab aeternae deductam rege Quirino Annorum seriem Haec eâ—it aeternae series ab origine mundi which to be attributed to any thing which had a beginning and shall certainly have an end is a name of blasphemy So in the same words Prosper Aeterna cùm dicitur quae temporalis est utique nomen est blasphemiae cùm mortales licet reges in ea dic antur Divi eisque suppliâ—es dicunt Numini vestro altaribus vestris perennitati vestrae c. For that which is temporal to be called eternal is the name of blasphemy when their Kings though mortal are called gods and their suppliants addresse to them in this style To your Deity your altars your eternity c. See ch 17. Note a. But beside this and what Athenaeus saies of it l. 1. where he enstyles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome the Coelestial or heavenly city it appears by many antient Roman coines set down by Goltzius in Thesauro that Rome was called a Goddesse there being many such inscriptions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome a Goddesse Accordingly the people of Smyrna built a Temple to it saith Tacitus hist l. 3. and other Provinces used the like flattery erected Temples appointed Priests to the Goddesse Rome and at last Adrian raised a stately Temple and called it Templum Romae Augustorum the Temple of Rome and of the Emperors that is dedicated to them as to gods saith Dio in Adriano And accordingly this idolatry or blasphemy is taxed by Prudentius colitur nam sanguine ipsa More Deae Noménque lociceu numen adorant Rome is worshipp'd by sacrifice after the manner of a Goddesse and they adore the Name of the city as a deity And to this it is agreeable that many other Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names of blasphemy in the Plural more such blasphemous titles beside that of urbs Aeterna the Eternal city that one of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goddesse and the erecting Temples to it containing all imaginable blasphemies in it V. 3. One of his heads What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of the heads will be judged first by the notion of head secondly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one The head is the uppermost part of a man and so proverbially signifies any thing that is most eminent or conspicuous and so here v. 1. the seven heads are most probably the seven hills on which Rome was built Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that for want of degrees of comparison in the Hebrew language is by an Hebraisme oft taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first as Mat. 28. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one but the first of the week Both these concurre to apply this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Capitol at Rome to which it belongs so properly and characteristically For first the word Capitol cerntainly comes from Caput and head and Livy renders the reason for it that a mans head being found in that place where that was after built Caput Toli the head of Tolus saith Arnobius the Oracle answered Eo loco caput summámque imperii fore that the head and top of the Empire should be there Secondly In this place was the Temple of Jupiter called therefore Jupiter Capitolinus and he being the first or chief of the gods the place where his Temple stood may well be the principal of the heads of this city Now that this head is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slaughter'd or smitten to death this clearly belongs to the burning of the Capitol which fell out twice about these times First It was set afire by those that accompanied Sabinus and Domitian thither and who were there besieged by Vitellius's souldiers a little before the death of Vitellius whose successor Vespasian being returned out of Judaea and having committed the warre against the Jewes to his son Titus in the very next year at which time the Temple at Jerusalem was burnt re-built the Capitol most sumptuously and restored Jupiter's Temple in it Which as it was a kind of recovery of Rome from a mortal disease express'd by a coin of Vespasian's inscribed Roma resurges Rome thou shalt rise again so it was looked on as a great expression of the wrath of God against the Jews that at that time not onely their Temple was burnt but that other of Jupiter at Rome permitted to be re-built and at Jerusalem heathen sacrifices offer'd in the Temple of God by the Roman souldiers and all Gods Priests ferch'd out of their caves or hiding-places and killed by Titus's command O this re-edifying the Capitol see Tacitus hist l. 4. And to this the words here would commodiously enough be appliable But besides this there was a second wounding of this first head another burning of the Capitol in Titus's reign which was by lightning and so esteemed to be sent from heaven And this is more proper to this point of time to which this Vision belongs and being done asâ— from heaven might from thence be more fitly objected to Idolatry as a deadly wound to that worship of Jupiter And this was so sumptuously repaired by Domitian whose time is the subject of the Vision in this chapter that Martial makes Jupiter indebted to him for it Pro Capitolinis quid enim tibi solvere templis Quid pro Tarpeiae frondis honoure potest what can Jupiter pay thee for his Temple in the Capitol And on this 't is said that the whole earth wondred after the beast Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole earth or land the Roman Territories are most
of violent deaths poisoned or killed by themselves or others viz. Claudius Nero Galba Otho Vitellius one then reigned viz. Vespasian and a seventh was not yet come to the Kingdome viz. Titus who when he should come to it should reign but two years and two moneths 11. And the beast that was and is not even he is the eighth and is of the seven and goeth into perdition Paraphrase 11. And Domitian described v. 8. as he that was and is not that is one that in Vespasian's time while he was busie in other parts exercised all power at Rome and was called Emperor is the eighth that is comes to the Empire after those seven being the son of one of them to wit of Vespasian in whose time also he held the government of Rome and this a wretched accursed person a cruel bloody persecuter of the Christians and shall be punish'd accordingly 12. And the ten horns which thou sawest are ten Kings which have received no kingdome as yet but receive power as Kings one hour with the beast Paraphrase 12. As for the ten Kings of the barbarous nations noted by the ten horns v. 3. those which though after v. 16. they shared the Roman Empire yet as yet had not done so had no Kingdome as yet within the Roman Territory they for a small time complied with the Roman power 13. These have one mind and shall give their strength and power unto the beast Paraphrase 13. And did as the Emperor did persecuted the Christians in their Territories 14. These shall make note e war with the Lamb and the Lamb shall overcome them for he is Lord of lords and King of kings and they that are with him are called and chosen and faithfull Paraphrase 14. And having done so they shall â—re long be subdued to the Christian faith according to God's promise that Christ should be King of kings c. that is that Kings and Potentates should be subdued unto him and according to the reasonablenesse of it that the Christian faith consisting of nothing but patâ—ence and perseverance under persecutions without any resisting or rebelling against the persecutors should at length approve it self to Kings and Potentates and prevail upon them to embrace the faith of Christ 15. And he saith unto me The waters which thou sawest where the whore sitteth are peoples and multitudes and nations and tongues 16. And the ten horns which thou sawest upon the beast these shall hate the whore and shall note f make her desolate and naked and shall eat her flesh and burn her with fire Paraphrase 15 16 And he saith unto me the waters that is the people of several nations that were under the Roman Emperour so lately a nd the ten Kings of those nations that had no power or kingdome within the Roman Territories v. 12. shall invade the Roman Empire and at length spoil the City of all the bravery and deprive them of many of their former dominions and set the City a third part of it c. 16. 19. on fire see Procop. Vand. l. 1. 17. For note g God shall put in their hearts to fulfill his will and to agree and give their kingdome unto the beast until the words of God shall be fulfilled Paraphrase 17. And all this an eminent act of God's providence both that all those nations should first confederate with the Romans and also that they should now break off and execute God's vengeance upon them 18. And the woman which thou sawest is that great city which reigneth over the Kings of the earth Paraphrase 18. And the woman which thou sawest is the Roman power which hath many Princes under her or the Empire of Rome and the world Annotations on Chap. XVII V. 3. A woman sit upon a scarlet That the beast here must signifie the Idolatrous heathen worship may be thought by comparing this verse with c. 13. 1. There the beast whereby that is acknowledged to be represented is said to have seven heads and ten horns and upon the heads the name of blasphemy And so here much to the same purpose the beast is full of names of blasphemy having seven heads and ten horns But it must be observed first that there are more beasts then one mendon'd in these Visions and not all signifying the same but visibly divers things and that difference observable from other circumstances As first here is the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarlet-coloured which refers to the colour of the Imperial robe which was such saith Pliny Nat. hist l. 22. 2. And so that inclines it to signifie the Emperor in this place and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beast may seem a mâ—an title to represent so great a person yet when it is considered that rage and cruelty and all manner of uncleannesse may be found in an heathen Idolatrous Emperour all these being so fit to be represented by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wild beast such an Emperour as this may well own that title And so when Julian introduceth C. Caligula it is in this style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil beast succeeds in his Saâ—yre against the Caesars and in like manner of Vindex Galba Otho Vitellius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these beasts and of Domitian with a peculiar Epithet to denote his cruelty such as was Proverbially observed in Phalaris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sicilian beast and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bloody beast exactly parallel to the scarlet-coloured beast in this place Secondly here is a woman sitting upon that beast which makes it differ again from that representation c. 13. And this woman appears to be the whore in the first verse of this chapter for being there told by the Angel that he shall see the judgement of the great whore it follows immediately he carried me and I saw a woman c. Now that this woman or great whore is the Imperial power of heathen Rome appears by her sitting upon many waters sitting there noting rule and dominion as the many waters is great multitudes of people and so by the Kings of the earth committing fornication with her v. 2. Agreeable to which it is that the beast whereon she sits should be the person of the Emperour in whom that power was vested or seated as we say which is farther express'd v. 7. by the beasts carrying the woman the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being that which belongs to carrying of burthens c. on shoulders and that we know is figuratively applied to power or government Is 9. 6. the government shall be upon his shoulders And so likewise by verse 18. it is as evident that the woman is that great Imperial City which reigneth over the Kings of the earth As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the names of blasphemy they are most signally appliable to Domitian who called himself Lord God see c. 13. Note c. and opposed the true God and set
on the Dragon that old Serpent which is the Devil and Satan and bound him a thousand years Paraphrase 2. And he apprehended the Devil that is set down under the title of Satan and the Dragon in former visions c. 12. 9. and bound him for the space of a thousand years noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines coming to the Empire 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand yeares should be fulfilled and after that he must be loosed a little season Paraphrase 3. And he secured him there by all ways of security binding locking sealing him up that he might not deceive and corrupt the world to idolatry as till then he had done but permit the Christian profession to flourish till these thousand years were at end and after that he should get loose again for some time and make some havock in the Christian world 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they note a lived and reigned with Christ a thousand years Paraphrase 4. And I saw chairs and some sitting upon them that is Christian assemblies and judicatures and such a general profession of Christianity in opposition to the idolatries of the heathens those in the Capitol at Rome and the like unto them in other places of the Roman Empire see note on c. 13. b. as if all that had died for Christ and held out constantly against all the heathen persecutions had now been admitted to live and reign with Christ that is to live quiet flourishing Christian lives here for that space of a thousand years v. 5. 5. But note b the rest of the dead lived not again until the thousand years were finished This is the note c first resurrection Paraphrase 5. As for the old Idolaters or Gnosticks there was nothing like them now to be seen not should be till the end of this space of a thousand years This is it that is proverbially described by the first resurrection that is a flourishing condition of the Church under the Messias 6. Blessed and holy is he that hath part in the first resurrection on such note d the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years Paraphrase 6. And blessed and holy that is safe separate from all danger are all they that are really in the number of those that partake effectually of these benefits who as they are rescued from those destructions which the Roman tyranny threatned them with which is the interpretation of the second death so they shall now have the blessing of free undisturbed assemblies for all this space see c. 1. note d. 7. And when the note e thousand years are expired Satan shall be loosed out of his prison Paraphrase 7. But after this space the sins of Christians provoking God to it this restraint being taken off from Satan he shall fall a disturbing the Christian profession again This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession at which time the Mahomedan religion was brought into Greece a special part of the Roman Empire 8. And shall go out to deceive the nations which are in the four quarters of the earth note f Gog and Magog to gather them together to battel the number of whom is as the sand of the sea Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions particularly God and Magog the inhabitants of those Countries where the Mahomedan religion began to flourish to engage them in vast numbers in a war to invade and waste the Christian Church in Greece c. 9. And they went upon the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them Paraphrase 9. And accordingly methought they did they went in great numbers and besieged and took Constantinople that city so precious in God's eyes for the continuance of the pure Christian profession in it and known among the Grecians by the name of new Sion and in the chief Church there called the Church of Sophia they set up the worship of Mahomet just two hundred years ago And those that did so are in their posterity to be destroyed and though it be not yet done 't is to be expected in God's good time when Christians that are thus punished for their sins shall reform and amend their lives 10. And the Devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever Paraphrase 10. And the devil methought that wrought in them that stirred them up was remanded and returned again into his prison and this Empire of his was again destroyed as the idol-worship of the heathens and the Magicians Sorcerers Augurs and heathen Priests before had been 11. And I saw a great white throne and him that sate on it from whose face the earth and the heaven fled away and there was found no place for them Paraphrase 11. And after this in another part of this vision I saw methought a throne set up in great splendor and glory and Christ in Majesty sitting thereon very terrible and a new condition of all things in the world was now to be expected And so that which was the design of all these visions sent in an Epistle to the seven Churches to teach them constancy in pressures is still here clearly made good that though Christianity be persecuted and for the sins of the vicious professors thereof permitted oft to be brought very low yet God will send relief to them that are faithful rescue the constant walker and destroy the destroyer and finally cast out Satan out of his possessions and then as here come to judge the world in that last eternal doom 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Paraphrase 12. And all that ever died were called out of their graves before him as for the judging every one the rolls or records of all their actions were produced withall another book brought forth called the book of Life see note on Rev. 3. b. wherein every
ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ ch 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
confession of Christ nay secondly at this part of the Vision 't is clear that as the constant professors were not all slain but only some of them beheaded and others preserved and so beside the beheaded here are enumerated those that had not worshipp'd the beast nor his image nor received his mark upon their foreheads or hands so the Idolaters Apostates and Gnostick Christians c. had their universal slaughters ch 19. 2 3. 20. 21. and therefore these may well be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead here it being punctually said of them ch 19. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest were slain And then that they revived not till the thousand years finished must needs signifie that the Church was now for that space freed from such Heathen persecuters and purified from such a vow'd mixtures of those vile unchristian practices which is but the negative part annex'd to the positive preceding Ib. First resurrection What is meant by the first resurrection here may be discerned by comparing it with the second resurrection in the ordinary notion of it That signifies the resurrection to eternal life Proportionably this must signifie a reviving a restoring to life though not to that eternal Here it is figuratively used to expresse the flourishing condition of the Christian Church for that thousand years wherein the Christian professors in opposition to idolatrous Heathens and Gnostick Christians live safely and happily in the enjoying the assemblies which is saith he as if the primitive Martyrs were fetch'd out of their graves to live again here in tranquillity upon the earth Where only it is to be noted that the resurrection here is of the Church not of the particular persons the beheaded c. thus to be understood that the Church that was persecuted and suppress'd and slain as it were and again corrupted and vitiated in its members now rose from the dead revived again V. 6. The second death This phrase the second death is four times used in this book ch 2. 11. and here ch 20. 6. then v. 14. then c. 21. 8. It seems to be taken from the Jews who use it proverbially for final utter irreversible destruction So in the Jerusalem Targum Deut. 33. 6. Let Reuben live and let him not die the second death by which the wicked die in the world to come Where whatsoever be signified among them by the world to come the age of the Messias in whatsoever Jewish notion of it it seems to denote such a death from which there is no release And according to this notion of it as it reflects fitly on the first death which is a destruction but such as is reparable by a reviving or resurrection but this past hopes and exclusive of that so will all the several places wherein 't is used be clearly interpreted ch 2. 11. he that overcomes shall not be hurt by the second death that is if this Church shall hold out constant it shall not be cut off that is though it shall meet with great persecutions ver 10. and death it self yet that utter excision would no way better be prevented then by this of constancy and perseverance in suffering of all So here speaking of the flourishing condition of the Christian Church reviving after all its persecutions and corruptions to a state of tranquillity and purity On these saith he the second death hath no power that is they have not incurred that utter excision having their part in the first resurrection but they shall be Priests to Christ and God and reign c. that is have a flourishing time of Christian profession for that space of a thousand years So in the 14. ver where death and hades are cast into the lake of fire that is death and the state of mortality utterly destroyed O death I will be thy death it is added this is the second death that is mortality is utterly destroyed there shall now be no more death that life shall be eternal so c. 21. 8. the lake that burneth with fire and brimstone the utter irreversible destruction such as fell in Sodome called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal fire utterly consumptive is called the second death into which they are said to goe that are never to appear in the Church again And though in these different matters some difference there must needs be in the significations yet in all of them the notion of utter destruction final irreparable excision may very properly be retained and applied to each of them V. 7. Thousand years are expired When these thousand years of the peaceable Christian profession should begin and when determine is a thing of some doubt And the cause of the doubt is the several points of time wherein the destruction of Heathenisme in the Roman Empire may be placed For as in every so great a change there are several stages or degrees of motion so was it here Constantine's receiving the faith and concluding of the persecutions and by Decree proclaiming liberty of Christianity may most properly be styled the binding of Satan the dragon that sought to devour the child as soon as it was born and then the beginning of the thousand years will fall about An. Dom. 311. at which time the conversion of heathen Rome to Christianity is set down and celebrated by Prudentius l. 1. cont Symmachum beginning thus Cùm princeps gemini bis victor caede tyranni c. To the smae purpose see Eusebius Eccles Hist l. 19. c. 1. But then after that the Emperors were Christian Heathenisme still continued in Rome and in the Empire in some degree see Note on ch 17. f. till by the coming of the Goths and Vandals and Hunnes under Alaricus Gensericus and Attilas the city and Empire of Rome was all the heathen part of it destroyed and Christianity fully victorious over it And if this be the beginning of the binding of Satan and caststing him into the abysse then the thousand years must have another date about the year of Christ 450. or 455. the city having been taken by Alaricus and the Goths An. Ch. 410. and by Gensericus and the Vandals An. 455. but the warre between Theodosius and Gensericus beginning An. 441. and the great fight between the Romans under the Emperor Marcion and the Hunnes under Attilas in which 162000 were killed being An. Chr. 451. the greatest slaughter that hath ever been read of as it is described by Jornandes a little river being by the blood of the slain raised saith he into a torrent Agreeable to this double beginning may be assigned a double end of these thousand years For if the letting loose of Satan here were at the rising of the Ottoman family and bringing Asia and Greece to Mahomedisme that will be about the year 1310. and so about a thousand years from Constantine's Edict But if it were at the Turks taking of Constantinople mentioned here ver 9. and turning the Temple of Sophia to
held out constant for all those terrors and persecutions and deceits of carnal sins is suddenly to receive the fruits and reward of it 12. And behold I come quickly and my reward is with me to give every man according as his work shall be Paraphrase 12. And I shall not now make any longer delaies as hitherto hath by some been objected against the fidelity of my promises 2 Pet. 3. 9. but hasten to reward every man according to his works both good and evil 13. I am Alpha and Omega the beginning and the end the first and the last Paraphrase 13. I am the eternal God that have descended so low to the very death of the crosse and having been my self tempted am sure not to leave you in calamities I am able to perform my promise and shall not by any means be hindred from it 14. Blessed are they that doe his commandements that they may have right to the tree of life and may enter in through the gates into the city Paraphrase 14. Thrice happy are they that receive the faith of Christ and live according to those rules of piety mentioned ver 2. and live quietly and Christianly in the Church 15. For without are dogs and sorcerers and whoremongers and murtherers and Idolaters and whosoever loveth and maketh a lie Paraphrase 15. Out of which all profane wicked persons are to be ejected such are the Gnosticks which cannot be better compared then to dogs for biting and tearing the orthodox constant Christians and are over and above sorcerers profess'd and guilty of all filthy pollutions bloodily minded guilty of Idol-worship and hypocritical treacherous persons see ch 21. 8. and so are but false equivocal members of Christ's Church and shall have no part of the benefit of Christians 16. I Jesus have sent mine Angel to testifie these things unto you in the Churches I am the root and the off-spring of David and the bright and morning starre Paraphrase 16. I Jesus have sent unto thee my Angel with all these visions concerning the seven Churches and all other passages concerning the universal Church of God I am he that am known by the Prophets by these several titles The root of Jesse The son of David and therefore can bring down the mightiest Kings as David did The starre that ushers in the day all lightsomeness and chearfulness into the world see ch 2. note o. 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come and whosoever will let him take the water of life freely Paraphrase 17. And the Spirit of God that dwells in the Church of Christ and adorns and sets it out fits it as a bride for Christ and the Church the Bride it self calls to every man to consider his own safety so farre as to make hast to come into the number of these faithfull servants of Christ And let every one that heareth these visions say the same seeing that important advantages of it and dangers of the contrary and whosoever will may have a chearfull admission to it and to that refreshing assistance of grace and pardon of sin that is reach'd out there 18. For I testifie unto every man that heareth the words of the prophecie of this book note f If any man shall adde unto these things God shall adde unto him the plagues that are writ en in this book Paraphrase 18. As for all those to whom this prophecie shall come I conjure them all that they change not a tittle of it and withall that they look upon it as the last authoritative prophecie that is likely to come from heaven to be a rule of faith to the Church What is here said is decreed and setled immutable no man shall be able to avert it and whosoever shall go about to infuse any-other expectations into men then what are agreeable to these visions God shall bring on him the judgments that are here denounced against Gods greatest enemies 19. And if any man shall take away from the words of the book of this prophecie God shall take his part out of the book of life and out of the holy city and from the things which are written in this book Paraphrase 19. And so in like manner whosoever shall derogate any thing from the authority of this prophecie or take out any part of it or occasion men's not receiving the admonition of Christ here contained in every part thereof God shall cast him off throw him out of the Church account him uncapable of all the blessings which are here promised to the faithfull Christians 20. He which testifieth these things saith Surely I come quickly Amen Even so come Lord Jesus Paraphrase 20. Christ that sent these visions affirmeth assuredly that he will speedily set to the execution of what is contained in them see note on Mat. 24. b. and that infallibly And the writer hereof in the name of all faithfull Christians gives his acclamation Be it so Lord Jesus be it so 21. The Grace of our Lord Jesus Christ be with you all Amen Paraphrase 21. I am now to conclude this Epistle to the seven Churches in the solemn form of Apostolical salutation The grace mercy and goodness of our Lord Jesus Christ be with you all Amen Annotations on Chap. XXII V. 1. A pure river The five first verses of this chapter belong to the businesse of the former chapter the description of the Christian Church in its flourishing condition and ought not to have been divided from it And this first verse hath a nearer connexion with that which immediatly preceded There in the beginning of it is mention of entrance into the Church and who they were that should not be admitted to it Now this entrance we know was by Baptisme and that is sure express'd here by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pure river of water of life The place wherein they baptized was first any great pool of water typified Ezech. 47. 5. by waters to swim in where they might go in as Philip with the Eunuch and be put under water from whence it is ordinarily by the antients call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool In the times here referred to that is under Constantine the Font was in the Court before the Church Fountain-water running always into it This Fountain-water is in the New Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living water and here by analogie water of life but that with the addition of a mystical sense as when Ezech. 47. 9. it is said that every thing that moveth wheresoever the waters come shall live or when Christ speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water leaping or springing to eternal life because Baptisme as an initiation into the Church is an entrance into a Christian and eternal life And the water in the Baptistery or Font maintained from the spring is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 river a word by which any
naturae that which was but the law of many nations ut qui nascitur sine legitimo matrimonio matrem sequatur which though it held among the Grecians and Romans did not among other nations is called lâ—x Nâ—turae the law of Nature as on the other side Dâ— Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of custome comprehends the law of Nature under that style Fourthly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament as Ephes 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of wrath by nature applied to the national universal custome of idolatry among the Gentiles as appears v. 2. in which you Ephesian Gentiles sometimes walkâ—d and ver 3. among whom we all we Romans from whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime conversed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest also of the heathen world Just as the same Idolaters Wisd 13. 1. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ain that is idolatrous by that general custome among them To this matter the testimony of Suidas is most clear on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where having enlarged on the signification of it in Philosophy he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when the Apostle hath those words which were by nature c. he takes not the word Nature in this notion but for an evil durable disposition or chronical custome So when the Apostle saith of the Gentiles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside nature they were graffed into a good olive tree being but a wild olive themselves Rom. 11. 24. he sure means by Nature the custome of the Jewes which by analogie with Levit. 19. 19. was extenâ—ed to a prohibition of graffing one fruit-tree into another kind or else he referres to the constant custome and rules of gardening never to graffe an ill fruit upon a good stock And so sure 't is in this place either the universal custome of all nations or the fashion of the place or of the generality of people for men and women to distinguish their sexes by cutting or not cutting of the haire V. 29. Discerning The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things to sanctifie and to discriminate and is accordingly sometimes rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos 20. 7. From hence it seems to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being the literal rendring of one notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the other of hallowing or sanctifying the Lord's body that is eating the Lord's supper in a different manner from that of eating our ordinary meale or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own supper viz. as the institution of Christ to represent his death for the world and the diffusive mercy of that by our Christian liberality and furnishing a common table where the poor aswell as rich may â—east and not the rich eat all to themselves which is the profaning of that feast of the body of Christ CHAP. XII 1. NOW concerning note a spiritual gifts brethren I would not have you ignorant Paraphrase 1. Now to that other part of your letter concerning those that are moved and acted by the Spirit whether good or ill see c. 14. 37. and note on Lu. 9. d. and foretell c. by that means I desire to admonish and direct you brethren and to give you some characters to discriminate one from the other when they come into your assemblies as sometimes some with evil spirits did Fuseb Hist l. 4. 16. and as â—imon the Magician is said to have contended with â— â—eter 2. Ye know that ye were Gentiles carried away unto these dumb idols even as ye were led Paraphrase 2. When ye were heathens ye know the 〈◊〉 pretended to foretell things to come and by your desire to know such things ye were seduced to idols which were so farre from being able to presage that they were not able to speak and the answers that were given you there were neither given you by the idols nor their priests but by the devil in them 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed and that no man can say that Jesus is the Lord but by the holy Ghost Paraphrase 3. The way therefore to discriminate them is this that no man who pretends spiritual gifts in the Church who is led or speaks by the Spirit of God will ever speak evil of Jesus and no such man again hath any of those extraordinary powers of miracles c. and doth them in the name of Christ but he is acted by the holy Spirit the doctrine and commands of Christ being so contrary to and destructive of the evil spirits and their designes among men that the devil will never assist men with his power to set up that 4. Now there are diversities of gifts but the same Spirit Paraphrase 4. But of the gifts that come from the Spirit of God there are differences and though all men doe not the same things yet in them all the â—pirit is the same â— and therefore they that have not these extraordinary gifts in so high a degree as others should not be sadned for that as long as they have sufficient to demonstrate that they have the Spirit 5. And there are differences of administrations but the same Lord. Paraphrase 5. And there are diversities of offices and ministeries but all performed to the one true God 6. And there are diversities of operations but it is the same God which worketh all in all Paraphrase 6. And there are diversities of afflations or inspirations but the God that worketh all these in all men is the same 7. But the manifestation of the Spirit is given to every man to profit withall Paraphrase 7. But the exercise of these spiritual gifts whereby the Spirit manifests it self to be 〈◊〉 any man is designed still for some benefit or advantage of the Church and therefore those powers that tend to no use or advantage in the Church are to be suspected not to come from the Spirit of God 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit Paraphrase 8. The gift that one man hath from the Spirit is the special ability of speaking parables and veiling wiâ—e conceptions Another hath the understanding and interpreting the mysteries of Scripture see note on ch 1. c. and note on â— Pet. 1. c. 9. To another faith by the same Spirit to another the gifts of healing by the same Spirit Paraphrase 9. Another hath a miraculous faith or by which he works all kinds of miraclâ—â— another hath from the same Spirit a peculiar power of curing diseases without the help of physick 10. To another the working of miracles to another prophecie to another discerning of spirits to another diverse kinds of tongues to another the interpretation of tongues Paraphrase 10. Another
hath strange formidable powers of inflicting diseases nay death it self on malefactors see note d. Another the faculty of interpreting scripture Another of knowing men's hearts whether they be sincere or no in order to Ecclesiastical discipline in censures and diseases Another to speak some languages which he was never taught see note g. which served both as a miraculous act to confirm the Gospel and as a help to reveal it to men of all countries Another the power of interpreting strange languages to such in the congregation who had not understood the language in which the Apostles had spoken ver 30. 11. But all these worketh that one and the self-same Spirit dividing to every man severally as he will 12. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ Paraphrase 12. so in like manner is Christ and his Church many members in one body see Gal. 3. note d. 13. For by one Spirit are we all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink into one Spirit Paraphrase 13. For in baptisme being made partakers of the same Spirit we are entred into one body to be fellow-members with all Christians of what quality or sort soever we are And the cup of charity or thanksgiving appointed by Christ in his last supper to be used in his Church is a token and band of the same unity among Christians and signifies the animating of all by the same Spirit 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body is it therefore not of the body 16. And if the eare shall say Because I am not the eye I am not of the body is it therefore not of the body 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling Paraphrase 14 15 16 17. For as the body is made up of severall members for severall uses so is the Church of Christ each of them profitable for some end and therefore though one be inferiour to some others yet hath that no reason to envy them 18. But now hath God set the members every one of them in the body as it hath pleased him Paraphrase 18. It hath therefore seemed best to God to give severall men severall offices in the Church which they are to be content with not repining that they are not more honourably employed 19. And if they were all one member where were the body Paraphrase 19. For if every member were equall to all others there could not be a subordination and assignation to severall offices as in a body there must be 20. But now are they many members yet but one body Paraphrase 20. And therefore God hath so ordered it that each should have his peculiar office and all together be united into one body 21. And the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you 22. Nay much more those members of the body which seem to be feeble are necessary Paraphrase 21 22. Every one having need and use of every other and generally those which we more despise and are ashamed of being most necessary 23. And those members of the body which we think to be lesse honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comelinesse Paraphrase 23. we cloth and cover most diligently 24. For our comely parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked Paraphrase 24. but God hath so disposed of the severall parts of the body that some shall have a naturall beauty others that want that shall be supplied by clothes which are an artificiall beauty 25. That there should be no schisme in the body but that the members should have the same care one for another Paraphrase 25. That there may be no separation of interests or desires in the body and so likewise in the Church but that the several members may be as solicitous every one for another member as for its self 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoice with it Paraphrase 26. From whence it followes that as in the body every member hath a fellow-feeling with each other so all true members of the Church have the same common interests and concernments whether of suffering or of rejoicing 27. Now ye are the body of Christ and members in particular Paraphrase 27. And this must be by you applied to your selves who are being considered all together the Church though not the Church Universal yet a special part thereof the Church of Corinth see Chrysostome and so the mystical body of Christ and the severall persons of you members of that body that particular church 28. And God hath set some in the Church first note b Apostles secondarily note c prophets thirdly note d teachers after that note e miracles then gifts of healings note f helps note g governments note h diversities of tongues Paraphrase 28. And the chief officers constituted by God in the Church are 1. Apostles sent to plant the faith and having done so either to govern being present or superintend being absent in all Churches 2. Prophets who having many spiritual gifts teach where the Apostles have planted and confirm believers and impose hands see note on Act. 15. c. 3. Doctors or teachers of Churches already constituted and so all one with Bishops differing from prophets onely in this that they taught out of the instructions which they had themselves received without any special revelation Then as endowments of these and parts of their function were these five things 1. Powers of inflicting diseases and death it self upon the disobedient 2. Gifts of healing them that received the faith 3. The care of the poor 4. The power of governing the Churches where they were planted And lastly some sorts of languages necessary to their preaching to the Gentiles though not the gift of all tongues which came down on the Apostles 29. Are all Apostles are all prophets are all â—achers are all workers of miracles 30. Have all the gifts of healing doe all speak with tongues doe all interpret Paraphrase 29 30. Thus do the severall offices and gifts in the Church belong to several persons and not all to one and each is to be content with his lot and use it to the benefit of the Church 31. But covet earnestly the best gifts And yet shew I unto you a more excellent way Paraphrase 31. I conceive then that you doe well every one to seek and contend in prayer earnestly for those gifts which are most usefull and profitable to the
boasting which I made before Titus is found a truth Paraphrase 14. For what ever good I told him of you what ever I have boasted of your kindnesse to me you have made it all good and as I never said any false thing to you so whatsoever I said to Titus about you he hath by experience found to be perfectly true also 15. And his inward affection is more abundant toward you whilst he remembred the obedience of you all how with fear and trembling you received him Paraphrase 15. And he hath huge kindnesse toward you considering what readinesse of obedience you express'd to my directions and what chearfull reception you gave him that was thus sent from me unto you see note on Phil. 2. c. 16. I rejoice therefore that I have confidence in you in all things Paraphrase 16. This therefore is matter of all joy to me that I can thus confidently promise my self of your obedience c and never fear to find my self deceived in my confidence Annotations on the second Epistle to the Corinthians Chap. VIII V. 8. For a season The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a season and any part of time indefinitely but yet both in Greek and Latine is oft used for a small or short space so Philem. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a short space and 1 Thess 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the space of an houre that is for a short space And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though but for an hour that is for a short space which being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath grieved you in the notion of that phrase for inflicting the censures see Note on 1 Cor. 5. c. it denotes the infliction of some penance a sentence of abstention for a while for a short space for the bringing forth fruits of repentance after which it is to be remitted again This the Nicene fathers expresse by this style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whose censures the time is determined and season set Zonaras by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the times set for the penonce of the lapsed And this is answerable to the Nidui among the Jewes a remotion for thirty daies Another sort of censures there was sine praefinito tempore without determining of the time irrevocabile anathema in Alcimus perennis excommunicatio a lasting irrevocable excommunication Concil Turon 2. c. 20. and Concil Paris 3. can 5. but this not absolutely so but usque ad reformationem for ever if they reform not Hereby it appears that 't was not only the incestuous person 1 Cor. 5. 1. which is here referred to for he was delivered up to Satan for the destruction of the flesh and that is parallel to the perennis excommunicatio the durable excommunication or that which was to continue untill reformation but others it seems which had been found fault with in that Epistle as he that went to law c. 6. and the like fell under the censures though only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a definite time that they might bring forth fruits of repentance and accordingly they did v. 11. CHAP. VIII 1. MOreover brethren we doe you to wit of 〈◊〉 grace of God bestowed on the Churches of Macedonia Paraphrase 1. Now I thought good to mention to you the liberall collection for the poor which hath been made see Act. 2. 47. and 4. 34. note on 1 Pet. 3. d. at Philippi and Thessalonica and other Churches in Macedonia 2. How that in a great triall of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberty Paraphrase 2. That being under an heavy affliction themselves they were very chearfull in their liberality being themselves in the depth of poverty they 〈◊〉 a very great bounty to others 3. For to their power I bear record yea 〈◊〉 beyond their power they were willing of themselves Paraphrase 3. For having no obligation upon them to doe so as being poor v. 2. and not being sollicited by me they did voluntarily contribute what they were able nay I may truly say more then they could well spare 4. Praying us with much intreaty that we would receive the gift and take upon us the fellowship of ministring to the saints Paraphrase 4. In stead of being intreated by me earnestly beseeching me to receive their charity and collection see note on Act. 2. c. and convey it from them for the relief of the poor Christians in Judaea 5. And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God Paraphrase 5. And not only this but as they had first given themselves up to the service of God so they offered me their service also God so moving them that is not only their bounty but their pains not onely to send or give their goods but to goe themselves some of their company to Corinth 6. Insomuch that we desired Titus that as he had begun so he would also finish in you the same grace also Paraphrase 6. On a message from me to desire Titus who had before done somewhat among you concerning this contribution to the poor Christians in Judaea that he would now perfect it among you 7. Therefore as ye abound in every thing in faith and utterance and knowledge and in all diligence and in your love to us see that ye abound in this grace also Paraphrase 7. And that as ye have been richly furnished with faith in believing your selves all that hath been revealed to you with ability of instructing others with knowledge of mysteries see note on 1 Cor. 1. b. c. with all care and industry to doe what ever you could to bring forth fruits of faith and with extreme kindnesse towards me so ye would exceed in this liberality and contribution toward the poor Christians also 8. I speak not by commandement but by occasion of the forwardnesse of others and to prove the sincerity of your love Paraphrase 8. This I say not by way of precept or command laying any obligation upon you see v. 10. but only by mentioning how forward others have been the Macedonians by name when they were themselves in distresse v. 2. to tell you that this will be a tryall of your charity how sincere it is by comparing it with others who were not so rich as you and therefore if yours be as hearty as theirs 't will probably expresse it self on such an opportunity as this 9. For ye know the grace of the Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich Paraphrase 9. For to such performances as these ye can want no motives when ye consider the example of Christ in his dealings toward us his liberality and bounty in exhausting himself for us submitting himself to so mean a condition and even to death it self
that thereby ye and all that will make use of his bounty may be spiritually enriched 10. And herein I give my advice for this is expedient for you who have begun before not only to doe but also note a to be forward a year ago Paraphrase 10. And herein though for the degree of your liberality no precept doth oblige you Christs command of relieving the poor leaving to you the liberty to determine the proportion yet I shall give you my opinion that as you have formerly express'd some forwardnesse not onely to doe somewhat for that present but to resolve to doe more if you had been or when you should be able so 't will not now be for your credit or the reputation of your bounty to â—all short of that purpose 11. Now therefore perform the doing of it that as there was a readinesse to will so there may be a performance also out of that which ye have Paraphrase 11. And therefore now you may do well to perfect what ye then began that as then at a distance ye were forward to make the resolution so you may now perform according to your present ability 12. For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not Paraphrase 12. For supposing a man chearfully to do what he is able that resolution of his if it be perform'd that is if he do according to his ability shall be well accepted and rewarded by God and that which he is not able to doe shall never be expected of him 13. For I mean not that other men be eased and you burdened 14. But by an equality that now at this time your abundance may be a supply for their want that their abundance also may be a supply for your want that there may be equality Paraphrase 13 14. And this collection that I speak of is not so design'd that other men should be released of their burthen by having it laid on your shoulders that they should be made up by your liberality and you distress'd by giving them but that there may be an equality you relieving them now in this time of famine in Jewry out of your plenty and when you want see Mar. 12. 6. as they now doe they when the famine is over should relieve you again out of their plenty 15. As it is written He that had gathered much had nothing over and he that had gathered little had no lack Paraphrase 15. That as it was in the gathering of Manna no man had the more or the lesse for gathering more or lesse so it might be among fellow-Christians they that had for the present lesse possessions should yet by supply from others have sufficient and they that had greater possessions by relieving others have no more left to them then they had need of 16. But thanks be to God which put the same earnest care into the heart of Titus for you Paraphrase 16. And what I write to you for your advantage by way of care of and advice to you it seems Titus hath had in his mind already out of the same care of you God be thanked who put it into his heart 17. For indeed he accepted the exhortation but being more forward of his own accord he went unto you Paraphrase 17. For he was very willing at the first word nay prevented my exhortation and before he was spoken to of his own free choice he went to you about it 18. And we have sent with him the brother whose praise is in the Gospell throughout all the Churches Paraphrase 18. And with him we sent the Evangelist probably S. Luke see note on Rom. 16. 6. whose diligence in preaching the Gospell through all Churches is so much commended 19. And not that only but who was also chosen of the Churches to travell with us with this grace which is administred by us to the glory of the same Lord and declaration of your ready mind Paraphrase 19. And whom the Bishops in Synod ordain'd to goe along with me this journey and was not by my self chosen to it see 1 Cor. 16. 3. to carry this collection wherein I had done nothing but as a servant and officer made use of by the Macedonians to the honour of God whose servants they were that were thus reliev'd and whose grace it was that the Macedonians were so liberall and to the stirring up your alacrity and forwardnesse by their example 20. Avoiding this that no man should blame us in this abundance which is administred by us Paraphrase 20. This I then did and of this I now give this so particular account as being very carefull that I might not be under suspicion or censure in managing or disposing that great sum of money collected or received by me 21. Providing for honest things not onely in the sight of the Lord but in the sight of men Paraphrase 21. Providing for a good reputation before men as well as for a good conscience before God 22. And we have sent with them our brother whom we have oftentimes proved diligent in many things but now much more diligent upon the great confidence which I have in you Paraphrase 22. And with Titus and Luke I have by consent of the Churches v. 19. sent a third of whose industry and diligence we have often had experience but in this businesse found him much more willing to be industrious upon the speciall confidence he hath of your goodnesse and expected liberality 23. Whether any do enquire of Titus he is my partner and fellow helper concerning you or our brethren be enquired of they are the messengers of the Churches and the glory of Christ Paraphrase 23. In brief the persons that are intrusted in this businesse as such as may be trusted Titus that accompanied me and help'd to convert you the other brethren Luke c. men of eminence and rule in the Churches of Christ see note on Rom. 16. 6. and such as have been used as instruments to advance the Gospel 24. Wherefore shew ye to them and before the Churches the proof of your love and of our boasting on your behalf Paraphrase 24. And therefore it will concern you by your behaviour in this matter to demonstrate your own Christian charity and to let them see that what I have boasted of you hath not been without reason Annotations on Chap. VIII V. 10. To be forward What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will signifies in this place will appear by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe precedent For when to will goes before doing as Phil. 2. 13. it doth then it must be conceived to denote the resolving of that which is after done but when it is subsequent to doing as here then it cannot belong to that but to some farther action still future either of the same kind with that formerly done
may best belong to the son Methuselah whose name was thus prophetical but for the years of his life those seem to belong to Enoch for he lived 365. years Suidas lightly mistaking his name calls him Nannac who saith he is reported to be a King before the flood and foreseeing the approach thereof he assembled all men to the Temple and with tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayed to avert it and Erasmus out of Hermogenes makes the same relation and cites the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Herodes the Iambick writer rendring it Cannacae more plorem as if it referred to his tears for averting the Deluge when it more probably referrs to the peoples lamenting forecited from Stephanus See Eupolemus in Eusebius Praepar l. 9. who speaking of Methuselah Enoch's son saith that he knew all by the Angels of God and Enoch being all one with Atlas by these all Astrologie came to the Greeks V. 16. Great swelling words What is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may best be guest by comparing it with Dan. 11. 36. where we have the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the Context will sufficiently interpret it The King shall doe according to his will and he shall exalt himself and magnifie himself above every God and shall speak marvellous we render high swoln things against the God of Gods There doing according to his will is casting off all fear or care of laws or justice his exalting and magnifying himself above every God is his Atheistical despising of all religion whether the true or the false the Jewish or Heathen worship and his speaking the high swoln things against the God of Gods is undervaluing the God of Israel the only true God and setting up some body else as superiour to him the same that is said of the Gnostick heresie and their leader Simon 2 Thess 2. 4 that he opposeth and exalteth himself over or against all that is called God or worship The same phrase is again used Dan. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mouth speaking great or swelling or lofty things To one or both these passages of Daniel this place of Saint Jude seems to relate joining these two together walking after their own lusts and their mouth speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high swoln words as Dan. 11. doing according to his will and speaking high swoln words c. And therefore we have here reason to take it in the same sense that there it appeareth to be used in and though here be not mention of the God of Gods against whom these stout things are spoken yet to supplie it from thence and so it will agree most perfectly to the character of the Gnosticks 2 Thess 2. 4. who certainly are the persons here described For of them it is evident see 2 Thess 2. Note e. that they attributed Divinity unto Simon made him the uppermost God and the God of Israel but a part of his creation worshipp'd him and Helena his whore with sacrifices c. and so did the very thing that there is said of the King in Daniel And whereas S. Peter in setting this down 2 Pet. 2. 18. adds unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vanity that may fitly be accorded with this in the notion of vanity for Idolatry see Rom. 8. Note h. for such was their worship of Simon See Note b. Ib. Sensual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here those that have no taste of any higher principle in them but of the sensitive soul that suffer those affections to carry them away to rule and have dominion over them Contrary to these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual they that move by an higher principle that having the assistance of God's Spirit and divine revelation do act and move accordingly From hence it is that Hereticks that pretend to greater purity then other men and so separate from all others also have generally desired to discriminate themselves from all others by calling themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animales And so particularly did the Gnosticks their followers in Irenaeus they forsooth were the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally spiritual and had no need of any of those graces and gracious actions which were required to other men and by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of Baptisme they had became invisible to the Judge and all the sins they could commit could no more pollute them then the Sun-beams could be defiled by shining on a dunghil or Gold by being in a kennel the very character a little improved of these here v. 18. walking after their godlesse lusts V. 20. Praying in the Holy Ghost It is sufficiently known that the Apostles and those that were by the holy Ghost set apart for the planting of the Church had many miraculous gifts especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or graces not every one all but one one another another Among these saith S. Chrysostome there was in these first times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of prayer as also the gift of healing of singing prophesying c. 1 Cor. 14. 26. see Note on Ephes 6. g. This saith he was bestowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon some one who did pray for the rest and aske those things which were useful for them and teach others how to form prayers Some of these special prayers thus conceived and frequently used by them which were fit for the common perpetual use of all Christians were received and kept by those whom they thus taught and are they which the antients mean by the Liturgies of S. James c. which or some other in that disguise or rather those with some other later mixtures are still used by the Greek Church on solemn daies These extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as they lasted are here called as other special gifts of the Spirit also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit Ephes 6. 18. the immediate moderatour as it were of all the petitions of the Church at that time But when those extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceased it is clear there was need of somewhat else to supplie that place and that would not be in any reason to let every man pray as he would â—or for the preventing of that and the ill consequents of it it was that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gift of prayer had before been given but set prepared forms for the daily constant uses and those provided by the Governours of the Church Apostolical men which had benefited under the prayers of those that had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift and remembred some forms of theirs at least the method and manner used by them And this is the original of Liturgie among Christians V. 22 Making a difference What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Middle voice signifies hath been