the grace that is given to us whether prophesie let us prophesie according to the proportion of faith Paraphrase 6. And having such peculiar functions to which we are designed differing one from another according to our severall designations let us exercise them to the edification of one another If a man be designed to the office of expounding the Scripture let him take care that he doe it according to that form of faith or wholsome doctrine by which every man which is sent out to preach the Gospel is appointed to regulate his preaching according to those heads and principles of faith and good life which are known among you 7. Or ministery let us wait on our ministering or he that teacheth on teaching Paraphrase 7. If to the office of a Deacon one designed to doe some inferiour services in the Church let him set himself to the discharge of that the Doctor or he that teacheth the doctrine of the Gospal where it is already planted let him busie himself about that 8. Or he that exhorteth on exhortation he that giveth let him doe it with simplicity he that ruleth with diligence he that sheweth mercy with cheerfulnesse Paraphrase 8. He that when the doctrine of the Gospel is taught and planted is appointed to preach to them the practical use of it and exhort them to live accordingly let him employ himself thus he that distributes his goods or perhaps the goods of the Church to the poor let him doe it liberally he that is to govern in the Church let him be very carefull and diligent in government he that gives almes which is the duty of every private Christian that is able let him doe it merrily not fearing or doubting that he shall impoverish himself or his posterity by that means 9. Let love be without dissimulation Abhorre that which is evil cleave to that which is good Paraphrase 9. Let your love of God appear to be sincere and such as will abide the triall Ephes 1. 4. Lu. 1. 6. and so also your love to one another let it be unfeigned detesting and flying from every impious practice such as are observable among the Gnosticks and for the true Christian course both toward God and men cleave fast and zealously to it 10. Be kindly affectioned one to another in brotherly love in honour preferring one another Paraphrase 10. Made up of nothing but perfect kindnesse to one another contrary to the envying c. ch 1. 29. in the Gnosticks humble contrary to their fastidiousnesse and pride ch 1. 30. 11. Not slothfull in businesse fervent in spirit note b serving the Lord Paraphrase 11. Industrious and nimble to doe any thing that belongs to your calling and having that earnest affection to God's service that shall inflame and set you most ardently about it and accordingly doing those things that in respect of the circumstances of time and place wherein now you are may most tend to the honour of God and building up of the Church 12. Rejoicing in hope patient in tribulation continuing instant in prayer Paraphrase 12. In the midst of those afflictions that now fall upon you rejoicing in respect of that blisse which we hope for in another world and consequently never renouncing the faith as the Gnosticks professe to doe in time of persecution but persevering constant to the end and in order to that observing your set times of prayer with all zeal and importunity 13. Distributing to the necessity of saints given to hospitality Paraphrase 13. Shewing liberality to all that want as earnest in it as in any thing that brings in most advantage to your selves or in stead of pursuing others v. 14. doing them as much kindnesse as you can 14. Blesse them which persecute you blesse and curse not Paraphrase 14. Repay nothing to contumelies but friendly and kind usage 15. note c Rejoice with them that doe rejoice and weep with them that weep Paraphrase 15. Comply with the condition and state of other men affected with all the good and evil that belongs to them 16. Be of the same mind one towards another Mind not high things but condescend to men of low estate Be not wise in your own conceits Paraphrase 16. Very affectionate and compassionate in your kindnesse one to another pretending not to mysterious knowledge as the Gnosticks doe but behaving your selves as the modestest sort of Christians doe not perswading or concoeiting your selves that you are wiser then the rest of your brethren 17. Recompense to no man evil for evil Provide things honest in the sight of all men Paraphrase 17. Never acting any revenges upon them which you think have done you injuries taking care before-hand that whatsoever you doe it be that which is fit for you to doe before the heathens and which may not disgrace the Christian profession before them or aliene them from it by seeing your lives and actions vile 18. If it be possible as much as lieth in you live peaceably with all men Paraphrase 18. And particularly as farre as lyeth in you and is possible for you by all actions of meeknesse and charity to procure living peaceably among them 19. Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. Paraphrase 19. To that end as ver 17. so again not taking the matter of avenging the injuries done to you into your own hands but referting it to the punishment of God or the magistrate under him to whom as he himself saith Deut. 32. 25. it belongs to punish offences 20. Therefore if thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire upon his head Paraphrase 20. It being the Christian's duty and his only prudent method of overcoming enemies to doe them all acts of kindnesse and charity whereby thou shalt melt them at length be they never so hard-hearted as when an artificer that deals in metals cannot melt any metall by putting fire under it he pours live coals on the top of it and by that means melts any thing that is hardest to melt This figure must be made use of to interpret this place which if it were literally understood might seem to command that foule crime of wishing mischief saith S. Augustine de Doct. Christ l. 3. c. 6. 21. Be not overcome of evil but overcome evil with good Paraphrase 21. Let not another man's injustice to thee bring thee to that vilenesse of doing the like to him for then hath he conquered the most divine pretious part of thee enslaved thy soul to so vile a sinne but let thy way be that which of all others is most likely to thrive by doing good to him by fair words and deeds to overcome him Annotations on Chap. XII V. 1. Reasonable service What notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have rendred rational service is here to be fastned on is not
manifestation of this pertains that passage set down by Hieron Rubeus that Saul an Hebrew or as others affirme a Pagan who had the chief command under Stilico designing to take advantage and set upon the Goths when they were not prepared did it upon Easter-day And Alaricus discerning their approach sent to desire he would deferre the fight till the morrow in respect of the religion of the day promising then to meet him But Saul would not hearken to it but set upon them unarmed and holding up their hands and eyes in prayer to heaven for aid in tam sancti mysterii celebratione in the performance of the duties of the day and so killed many of them till Alaricus after the space of an hour saying that they had now satisfied the religion of the day and exhorting his souldiers to follow him stoutly brake in upon them with a great army and repulsed and put them to flight and if Honorius and Stilico had not come to their relief eo omnino die de Roma tâ—rrarum domina quae victori praemium er at futura actum fuisset Rome had been destroyed upon the Fate of that day V. 16. Make her desolate The Goths and Vandals overrunning Italy and Rome it self Alaricus the Goth and Gensericus the Vandal Kings and divers others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Kings making insurrections saith Sozomen is famously known in story See Socrat. 1. 7. c. 10. Sozom. 1. 9. c. 6. Of the spoils also that were made by them Historians are plentiful especially Procopius Of Alaricus and his that they left nothing behind them either of private or publick treasure the Commander giving order to his souldiers saith Sozomen l. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plunder all the wealth of the city and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as near as was possible to spoil every house Of Gensericus that he brought by sea to Carthage a vast deal of gold and silver and that he robb'd the Temple of Jupiter Capiâ—olinus or Olympius So Socrates of Alaricus that they took the city and rifled it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burnt many of those admirable spectacles So also that they conquer'd many Provinces of the Romans and possess'd them as their own as Dacia Pannonia Thrace Illyricum France Spain Africk Italy and Dalmatia which is here called the eating of the flesh of the whore As for their burning of the city though that signifie not their burning it all down to the ground but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many buildings of the city and in Socrates the many admirable spectacles there that is known to be done by Totilas at the first entring the city though Bellisarius was a means that 't was not all burnt down see Procopius Goth. 4. and Sozomen l. 9. c. 6. This being done in the time of Honorius the Emperour and Innocentius Bishop of Rome so in time of Christianity may be thought not to belong to heathen Rome But then 't is observable 1. that by the providence of God not onely Honorius himself was out of the city but that Innocentius after the first taking of it before the second was like Lot out of Sodom â—aith Orosius l. 7. c. 39. removed out of that city to Ravenna where the Emperor was on occasion of an Embassy mention'd by Sozomen l. 9. c. 7. and by Zozimus 2 dly that there were at that time very many professors of Gentilisme there in the Senate not only in the city as may appear by that passage in Sozomen that at the first siege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles of the Senate or those of the heathen profession there thought it necessary to worship and sacrifice in the Capitol and other heathen Temples which 't is clear were then among them some Thuscian Magi being sent for by Aitalus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Governour of the city who promised by thunder and lightning to drive away the Barbarians Continuò de repetendis sacris celebrandisque tractatur Presently they entred into consultation about restoring their Gentile sacrifices and offering them Oros l. 7. c. 38. And another passage there is in Sozomen c. 9. that upon the miscarriage of Attalus his losing that dignity of Emperour of which he was so ambitious that he would not be content to be a partner with Honorius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Gentile Idolaters that were in the city and those of the Arian party were extremely troubled the Gentiles guessing by Attalus's inclination and former course being but now lately become Christian since from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governour of Rome he was now joined with Alaricus and christned by a Gothish Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did verily believe that he would profess'dly favour and set up Gentilisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and restore the antient temples and feasts and sacrifices And indeed 't is clear by the passages of the story that though the Heathens in Rome were the men that called Alaricus to their assistance to take the patronage of them yet by God's turning of things it â—el out that they beyond all others found the vengeance of his coming to light heavily upon them Nay 't is Orosius's observation that God permitted Alaricus to enter the city that he might bring contumely and reproach upon the Idolaters or Heathens there and give the triumph and victory to Christian religion over Gentilisme now conquer'd and laid prostrate and that many Gentiles or Pagans astonish'd with what they saw thus brought to passe quite contrary to their expectation turned Christians by this means 1. 7. c. 39 Thirdly it was the common complaint of the Gentiles at that time that the reception of Christianity had provoked the gods to send these vastations upon them the direct contrary of which is at large shewed by Salvian De providentia viz. that the Christians were the only preservers of the world and indeed it is clear by the story that had it not been for them Rome had been quite destroyed for saith Sozomen Alaricus when he took it commanded his souldiers to rifle the city c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through reverence to S. Peter he commanded that the Church built about his Tomb which takes up a great circuit and could hold a great multitude should be a sanctuary to all that would make use of it and so faith Orosius Gothi relict â intentione praedandi ad confugia salutis hoc est sanctorum locorum agmina ignara cogentes The Goths gave over their intention of rifling and forced troops of Christians not knowing what they did to save themselves by flying to consecrated places And I sidore adds that of those that were by the souldiers found out of the Churches as many as named the name of Christ or the Christian Saints were constantly spared by the souldiers and that thus many thousands did escape By which means the Christians were generally delivered and saved from the general destruction and also
the loudest Hosannaes or acclamations or confessions of his regality be made unto thee 39. And some of the Pharisees from among the multitude said unto him Master rebuke thy disciples 40. And he answered and said unto them I tell you that if these should hold their peace the stones would immediately cry out Paraphrase 40. The thing is most true which they say and if they should join with you to smother it it would by some other the unlikeliest waies be proclaimed in despight of you 41. And when he was come neer he beheld the city and wept over it 42. Saying if thou hadst known even thou at least in this thy day the things which belong to thy peace but now they are hidden from thine eyes Paraphrase 42. O that thou also wouldst see c. 12. note c. yet consider and lay to heart before it is too late even in this criticall time what concerns thy future tranquillity and prosperity so much But thou dost not at all consider it 43. For the daies shall come upon thee that thine enemies shall note a cast a trench about thee and compasse thee round and keep thee in on every side 44. And shall lay thee even with the ground and thy children within thee and they shall not leave in thee one stone upon another because thou knowest not the time of thy visitation Paraphrase 43 44. And now what remains why that within a while the Romans should besiege thee close and famish thee and take the city and destroy all that are in it and demolish the Temple utterly see note on Mat. 24. a. and all this by way of punishment for thy not considering what Christ hath by way of message from God revealed to thee that is for thy not repenting upon all his calls 45. And he went into the Temple and began to cast out them that sold therein and them that bought 46. Saying unto them It is written My house is the house of prayer but ye have made it a den of theeves 47. And he taught daily in the Temple But the chief priests and scribes and the chief of the people sought to destroy him Paraphrase 47. The Sanhedrim sat in consultation how they might put him to death 48. And could not find what they might doe for all the people were very attentive to hear him Paraphrase 48. And they could not resolve on any safe course because the people were generally so affected to him Annotations on Chap. XIX V. 43. Cast a trench That Titus might starve the city the sooner he shut up all the avenues building five works without the city and when the Jewes beat down them he built a wall round about it 39. furlongs long and 13 castles or forts in it whose compasse was 10 furlongs and all this finish'd in three daies faith Josephus De Bell. Jud. l. 6. c. 8. And when this was done there was no possibility for any to come out and the greatest distresse that ever was followed eating of girdles and shooes and the coverings of their shields and at length dung and durt and hay and mans-flesh and a rich woman called Mary fed on her own sucking-child and many other sad expressions of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or distresse are set down by Josephus CHAP. XX. 1. AND it came to passe that on one of those daies as he taught the people in the temple and preached the Gospel the chief priests and the scribes came upon him with the elders Paraphrase 1. he went into the Temple and as he expounded the lesson and on occasion of that made known the Gospel to the people see Mat. 9. note l. the Sanhedrim came to him 2. And spake unto him saying Tell us By what authority doest thou these things or who is he that gave thee this authority 3. And he answered and said unto them I will also ask you one thing and answer me 4. The Baptisme of John was it from heaven or of men 5. And they reasoned with themselves saying If we shall say From heaven he will say Why then believed ye him not 6. But and if we say Of men all the people will stone us for they be perswaded that John was a prophet 7. And they answered that they could not tell whence it was 8. And Jesus said unto them Neither tell I you by what authority I doe these things 9. Then began he to speak to the people this parable A certain man planted a vineyard and let it forth to husbandmen and went into a farre countrey for a long time Paraphrase 9. And after a parable delivered by him and set down Mat. 21. 21. he added this other Mat 21. 28. A certain man that had a family planted a vineyard and did all that was necessary to that turn fenced it with a good strong mound hewed a trough to presse the grapes in and built a lodge for the keeper of it and then let it out to farmers at a rent and himself travailed for a time noting the care and provision God had made for the Church of the Jewes Isa 5. which made him a strange return for all this killed his prophets which called for fruits of good life from them and at last his son Christ Jesus himself 10. And at the season he sent a servant to the husbandmen that they should give him of the fruit of the vineyard but the husbandmen beat him and sent him away empty Paraphrase 10. pay him that rent which his vineyard was to yeild him 11. And again he sent another servant and they beat him also and intreated him shamefully and sent him away empty 12. And again he sent the third and they wounded him also and cast him out 13. Then said the Lord of the vineyard What shall I doe I will send my beloved son it may be they will reverence him when they see him 14. But when the husbandmen saw him they reasoned among themselves saying This is the heir come let us kill him that the inheritance may be ours Paraphrase 14. and seise on his inheritance as our own of which we have already the possession Mat. 21. 38. 15. So they cast him out of the vineyard and killed him What therefore shall the Lord of the vineyard doe unto them 16. He shall come and destroy these husbandmen and shall give the vineyard to others And when they heard it they said God forbid Paraphrase 16. They of the Sanhedrim answered with joynt consent Mat. 21. 41. He will as t is in any reason to be expected come and destroy those husbandmen and dispose the vineyard into other hands Which when Christ from their own confession had taken for a granted truth and Mat. 21. 43. brought home and applied to them as a prediction of what was in any reason to befall them see v. 19. they then exprest a greate aversation or dislike of it 17. And he beheld them and said What is this therefore that is written
came from you Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ Paraphrase 26. Persons with which we have little reason to find any fault in what they have asserted in this matter of difference but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness and run the hazard of their lives for the Gospels sake and for the service of Christ 27. We have sent therefore Judas and Silas who note c shall also tell you the same things by mouth Paraphrase 27. We have sent I say with them Judas and Silas on purpose that they might tell you by word of mouth more at large what here we write more briefly 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burthen then these necessary things Paraphrase 28. viz. that we the Bishop of Jerusalem to which as the prime Metropolis all Syria and Antioch doth belong together with Peter and John the Apostles here abiding and the Bishops of Judaea all together in councel having prayed to God to send his holy Spirit to abide among us and to lead us into all truth have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision or other Judaical observances ordinarily required of all that will be Jewish Proselytes or enter into the Mosaical Covenant or to any more then those few things that have among the Jewes been required of all Proselytes of the gates that is of all the Gentiles that were in any wise permitted to come into their â—emple to worship God 29. note d That ye abstain from meats offered to Idols and from blood and from things strangled and from fornication from which if ye keep your selves ye shall doe well Fare ye well Paraphrase 29. viz. to observe the seven precepts of the sons of Adam and Noah which sort of precepts if you observe there shall be no more of the Mosaical Law required of you particularly circumcision shall not 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle Paraphrase 30. calling the Church together presented the Decretal Epistle to them in the presence of the whole congregation 31. Which when they had read they rejoiced for the consolation Paraphrase 31. And when the Church had received and read the letter they were much joyed at the approbation of their practise by the Apostles see note on Joh. 14. b. 32. And Judas and Silas being note e prophets also themselves exhorted the brethren with many words and confirmed them Paraphrase 32. And these two Bishops of Judaea were indued with a prophetick Spirit able to expound and interpret Scripture and usually employed in confirming and building up believers in the faith and accordingly thus they did here 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles Paraphrase 33. And when they had stayed at Antioch some time they took their leaves to depart with farewells and thanks and prayers for their prosperity v. 40. see Mat. 10. 13. and the like to those of Jerusalem James and Peter c. which had sent them 34. Notwithstanding it pleased Silas to abide there still Paraphrase 34. But upon some occasion Silas chose not to return yet but stayed with Paul and Barnabas 35. Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord with many others also Paraphrase 35. And Paul and Barnabas stayed at Antioch instructing them that had received the faith and revealing it to them that had not and so did also divers others of the disciples which came thither c. 11. 19. 36. And some daies after Paul said unto Barnabas Let us goe again and visit our brethren in every city where we have preached the word of the Lord and see how they doe Paraphrase 36. and see how they advance in the knowledge of Christ and confirm them ver 41. 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work Paraphrase 38. But because this John had left them when he went from Pamphylia c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their businesse Paul resolved he should not be taken with them 39. And the contention was so sharp between them that they departed asunder one from the other and so Barnabas took Mark and sayled unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the grace of God Paraphrase 40. to the favour and mercy of God 41. And he went through Syria and Cilicia confirming the Churches Annotations on The Acts of the holy Apostles Chap. XV. V. 14. Visit the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint joyned with an Infinitive Verbe not an Accusative Noune after it signifies to be pleased to delight Jer. 32. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will rejoyce or delight It is true the word signifies to visit Luke 1. 68. and that may be thought also to have at some distance an Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy after it v. 72. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is another kind of phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no Noune after it but onely and immediately an Infinitive mood and so is parallel onely to that before mentioned in the Septuagint and so in reason must be interpreted V. 24. Subverting your soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove or transferre as Gal. 1. 6. mens minds to carry them from one object to another so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to transpose and Budaeus that it is properly of those who gather up their goods and goe somewhither else and again Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removing to some other place and so here to infuse some new false doctrine into them V. Shall also tell The participle present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used in the sense of the future who shall tell dicturos and so 't is frequent in these writers Act. 21. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the ship was to be unladed of its burthen and so Mat. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is Christ to be born and 1. Cor. 15. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can it be that the dead shall be raised and with what body shall they come So Joh. 14. 19. ye see me and the world seeth me no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense where the sense is ye shall and the world shall not see me in
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
of Rome and Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been the plantation of both these the one laying the foundation or first preaching the Faith there the other confirming them v. 11. especially the Gentile part of them Thirdy That S. Peter being the Apostle of the Circumcision or Jewes as S. Paul of the uncircumcision or Gentiles the Church which was now at Rome consisted much of the Jewes that were dispersed from their own countrey and dwelt there but withall of some Gentile-Christians also to whom especially this Epistle is addressed as appears c. 1. 13 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you to whom he writes are joyned with the other heathen nations and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeks and Barbarians v. 14. Fourthly That the Jewish Christians here as in other places Act. 15. 1. and 21. 20. though they had received the faith of Chris◠were yet very zealous for the upholding the Jewish Law the Mosaical rites and consequently opposed the preaching of the Gospel to the Gentiles unlesse they first became Proselytes of the Jewish Covenant of Circumcision and so submitted to their whole Law And this they did especially upon two arguments 1. That the Gentiles being Idolaters and so great sinners and by them styled and counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners by way of eminence were utterly uncapable of the favour or mercy of God and consequently of the benefits of the Gospel 2dly That Circumcision being the seale of Gods covenant of mercy none were capable of mercy from God that were not circumcised This doctrine of these Jewish converts was directly contrary to that which was every were practised and taught by S. Paul For as he freely preached the Gospel to the Gentiles and in every city where the Jewes resisted forsook them and profess'dly betook himself to the Gentiles Act. 13. 46. so he taught the no-necessity of Circumcision and other Mosaical observances as of an abrogated abolished law see Rom. 7. 1. even to Jew-Christians Act. 21. 21. much more to those that from the Gentiles should convert to Christ whose past sinnes how great soever they were yet if they should now upon the preaching of Christ forsake them and accept the faith and obedience of Christ they should freely be forgiven them whereas on the other side without the receiving the faith the Law of Moses Circumcision and Sacrifices c. would not be able to justifie any whether Jew or Gentile-Proselyte from any wilfull sinnes against that Law This was the summe of S. Paul's doctrine at Antioch Act. 13. 38 39. that through Christ is preach'd unto them remission of sins and by him all that believe are justified from those things from which they could not be justified by the Law of Moses that is from the guilt and punishment of known deliberate sinnes of the greatest size even Idolatry it self for which the Law afforded no mercy no place of repentance but inflicted present death in case of sincere reformation As when Heb. 9. 15. Christ is said to be mediator of a new Covenant to redoem us by his death from the transgressions that were under the Law that is from those sinnes for which the Law afforded no pardon upon repentance and reformation And the same is the theme and subject of a considerable part of this Epistle And because the objections of the Judaizers both in the grosse and in every branch of them being familiarly known to the writer are not so distinctly and formally set down by him to receive their severall answers but proceeded to covertly and so as might least interrupt the thread of the discourse this is one chief cause of the difficulty of the Epistle which may be lessen'd by this Praemonition Fifthly That before the time of writing this Epistle Simon Magus and the Gnosticks the darnel which in those first times the devil constantly sowed whereever the Christian faith had entred were come as to other places so to Rome also For in Claudius's time it was that a statue was erected at Rome To Simon the Holy God and to that this Apostle referres 2 Thess 2. 4. which Epistle as hath been said was written four years before this From whence as it will be easie to believe that many passages in this Epistle referre to and are purposely opposed against that haeresie of the Gnosticks so when we remember the character of these men that they were great asserters of the Mosaical rites opposed and condemned all that neglected them and yet lived in all the foule villanies of the Gentiles we shall the lesse wonder that a great part of this Epistle being address'd to Christians at Rome is yet set distinctly to reprehend those Gentile practices c. 1 and 2. and to answer the Jewish objections against the Christians there being so many unclean Judaizing Gnosticks which had crept in among the Christians and every where brought disturbances among them that the Apostle that desired to defend the faith and confirm the weak seducible professors of it could doe nothing more worthy of his Apostleship meaning as he saith when he came among them to withstand these opposers of both sorts with all boldnesse c. 1. 16 17 18. and particularly to justifie and vindicate his practice of preaching the Gospel to the Gentiles who neither by their former sinnes nor their want of Circumcision were praejudged or excluded from receiving benefit by it at which the Judaizers were so much offended That this was the occasion of this Epistle and that this was the theme accordingly set upon c. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to the Jew first and also to the Greek and pursued from thence to the conclusion at the end of c. 15. will appear in the explication of it wherein as we shall find much of difficulty in many places as particularly in that of c. 11. the passage which S. Peter seemed to have pointed at 2 Pet. 3. 16. so our having this grand scope of the Apostle in our eye the vindication of this act of Gods providence as in calling the Gentiles so in leaving the obdurate incredulous Jewes will be very usefull to extricate the reader out of those difficulties which the abstrusenesse of the writing and the unobserved concise passing from one Jewish objection to another rather glancing by the way at their known objections then solemnly proposing and answering them have first caused and then some inconvenient praejudices and praepossessions have improved and enhansed and at length made appear so insuperable In order to which it is that I have in this Epistle taken liberty to enlarge the Paraphrase to a great length in many places by inculcating and by way of parenthesis interserting those heads of discourse which I conceive are chiefly referred to and from the observing of which the explication doth principally proceed conceiving this length and circumlocution the shortest way to my designed end the clear
of his own and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath been his counsellour set onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall instruct him For this there is no probable reason to be given and therefore it must be resolved that no more then the first words are taken out of that place of Isaiah and that the latter words are the Apostles own to bring them to his present purpose Who hath known the mind of the Lord which shall instruct him that is who doth know the Lords mind so well as to be fit to inform and instruct the spiritual man v. 15. for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him should signifie the Lord as they conclude that make these words all one with the latter part of the verse in Isaiah would be very strange not only because it would be farre different from v. 15. of which it is brought for a proof but also because knowing the mind of God although it be a fit preparative to instructing of others yet is not so for the instructing of God himself CHAP. III. 1. AND I brethren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ Paraphrase 1. And I brethren although I was furnish'd with all manner of spiritual gifts and was able to have revealed to you the highest mysteries yet when I was among you I could not think fit to treat so with you the greatest part of you being then but very slender proficients in the Gospel so farre from spirituall men as some of you the Gnosticks are wont to style themselves from men instructed by the Spirit of Christ that you were gotten no higher then the imperfections and passions and sins of men meer beginners in Christianity 2. I have fed you with milk and not with meat for hitherto ye were not able to bear it neither yet now are ye able Paraphrase 2. This was the reason that I gave you such tender food proceeded not to reveal the mysteries of Christianity to you for you were not fit for any higher diet nor indeed yet are ye 3. For ye are yet carnal for whereas there is among you envying and strife and divisions are ye not carnal and walk as men Paraphrase 3. For ye are not yet raised to any pitch of spirituall or Christian temper as may appear by the schismes and factions that are among you which being so contrary to the commands of Christ which are all for peace and charity as long as they are among you ye are advanced but little above the pitch of meer men those which have nothing of Spirit in them 4. For while one saith I am of Paul and another I am of Apollos are ye not carnal Paraphrase 4. And herein your carnality consists one pretends to follow the doctrine of Paul another of Apollos in opposition to all other Christians and they that hold with one hold against the other And what is this uncharitablenesse but carnality 5. Who then is Paul and who is Apollos but ministers by whom ye believed even as the Lord gave to every man Paraphrase 5. Where first it ought to be considered that Paul or Apollos are not the authors of our faith but onely instruments of conveying the doctrine of Christ to us and consequently must not be conceived to teach diverse doctrine according to the different commissions given them by the holy Ghost 6. I have planted Apollos watered but God gave the increase Paraphrase 6. And so though I have taught you the doctrine of Christianity and made you believers of heathens and Apollos baptized you when you had been thus brought to the faith by me I being sent by Christ not to baptize but to preach the Gospel ch 1. 14 17. yet the successe of all the whole work in making either my preaching or his baptizing effectual was from God not from us 7. So then neither is he that planteth any thing neither is he that watereth but God that giveth the increase Paraphrase 7. And therefore there is no great matter imputable either to one or other as that either of us should be deemed the author of your faith but God onely who hath made our endeavours so effectuall to you 8. Now he that planteth and he that watereth are one and every man shall receive his own reward according to his own labour Paraphrase 8. But then secondly the doctrine of both of us is but one both of us have had the same designe and purpose of setling men in the doctrine of Christ though according to the labour that either of us have taken in the work we may have different degrees of reward And consequently though one labourer may deserve more honour then another yet ought not this to be an occasion of division or schisme among you because our designe and doctrine being the same your faith ought to be the same also 9. For we are labourers together with God ye are God's husbandry ye are God's building Paraphrase 9. We indeed that preach and they that baptize are both servants or officers of God and cooperate one with another in that great work of dressing and building up of soules which when 't is wrought must not yet be attributed to us the instruments but onely to God the author and perfecter of all 10. According to the grace of God which is given unto me as a wise master-builder I have laid the foundation and another buildeth thereon But let every man take heed how he buildeth thereupon Paraphrase 10. God gave me abilities and commission to plant and preach the Gospel to doe as the master-workman doth to lay the foundation and accordingly I have done preached the faith laid the foundation Jesus Christ and him crucified c. 2. 2. and some others that came after me to this Church which I had planted v. 6. I mean not Apollos for he onely watered what I had planted baptized and farther instructed whom I had converted c. 1. 5 6 7. but some others I say which I hear have come in have superstructed on my foundation somewhat which I never designed But let them take heed what they doe for if they have superstructed any other but that one pure precious doctrine of Christ crucified and constant confession of him in time of persecution if from the Gnosticks they receive any infusions contrary to these let them look to it 11. For other foundation can no man lay then that is laid which is Jesus Christ Paraphrase 11. For the faith of Christ being the foundation which I have laid and that indeed the onely one which can possibly be laid 12. Now if any man build upon this foundation gold silver precious stones wood hay stubble 13. Every man's work shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every man's work of what sort it is 14. If any man's work abide which he hath built thereupon
and are attended in the latter place with shewing all meekâ—esse to all men V. 4. Weapons of our warfare That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons of our warfare which are here said not to be weak but mighty to God signifie the censures of the Church may thus appear probable first by the Context where the Apostle speaks of proceeding against offenders which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being bold toward them v. 1 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to avenge disobedience v. 6. and this according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority which the Lord had given for edification building them up farther in the faith and all Christian virtue and not for destruction and then he adds a caution to remove a calumny or prejudice that some had against him that his Letters were severe and so he when absent but farre from all severity when he came among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vile or tame or unconsiderable when he was among them that is that in his absence he threatned censures but when he came would not inflict them which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrifying by Letters ver 9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weighty and powerfull letters ver 10. that is severe and terrifying which yet he threatens shall be equall'd by his actions when he comes among them ver 11. And so all along the businesse is of the censures of the Church and so in all reason in this verse also Secondly this will appear by the words themselves for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies confess'dly the Apostles ministery see Note on 1 Tim. 1. f. according to the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warfare sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministery so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons of warfare are the means to discharge their duty in the ministery Of which nature though there be more Prayer Preaching Catechizing administration of Sacraments Confirmation c. yet the antecedents and consequents here belonging to the businesse of censures must needs incline it to that notion peculiarly Then that these are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnall signifies that they are not weak for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh frequently signifies as here v. 3. though we walk in the flesh that is are weak as men and have no power over you yet as Officers of Christ we are not our ministry is with power and therefore follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but mighty or powerfull through or to God or perhaps exceeding powerfull and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pulling down of strong holds that is either the pulling down all fortresses that maintain or secure a man in sin or more critically as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies excommunication it self v. 8. and c. 13. 10. and generally in the Canons of the Councels and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong holds will signifie all impenitent obdurate impregnable sinners called v. 15. every high thing that exalts it self against the knowledge of God that is against piety and Christianity And so the plain meaning of the verse will be that the Apostles censures were exceeding powerfull and that power exercised in excommunicating and delivering up to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be disciplined 1 Tim. 1. 20. and thereby subduing contumacious offenders According to that of the writer of the Answers ad Orthodoxos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when by clemency offenders are not reformed then excision to the incorrigible is more usefull then clemency Agreeable to which is that of Pletho in his scholia on Zoroaster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The revengefull furies or devils or punishments doe gripe men to bring them off from sin and set them on vertue V. 12. Make our selves of the number What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly is set down by Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse or admit any into any order as in Aristides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they admitted the forrain Gods with the others and in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be chosen or admitted into the Senate Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used as in Plato de lâ—g 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejecting some and chusing others Hence Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle signifies select or chosen and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give suffrage to himself to take upon him to be some eminent person V. 13. Our measure Of the agones among the Grecians particularly among the Corinthians and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racing one of them we have formerly spoken Notes on 1 Cor. 9. c. d. e. and so again distinctly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note g the white line which bounded or marked out the path or race To this the Apostle here referres making his Apostleship or preaching of the Gospel to be his spirituall exercise or running as it were in a race his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the province or diocese to which he is by God design'd and sent to preach is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compasse or stage of ground which by that white line in the race as 't were God hath mark'd out to him to run in and contend and obtain his prize Beyond or out of which line he that runs or pretends to have to doe he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boast without his measure and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overextend himself v. 14. V. 14. Come as farre That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Agonisticall also see Note on Rom. 9. l. and so constantly it signifies coming foremost to the goale or being foremost in the running toward it and so it signifies here preaching the Gospel among the Corinthians before any body else had been there for as it is said 1 Cor. 3. 6. Paul planted that is first brought the Gospel among them V. 16. Another mans line The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that province which some body else hath undertaken the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before denoting the line by which his race was terminated and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the custome in the stadia forementioned that each of the racers had his path where he was to run chalk'd out to him and if one did step over into the others path he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extend himself or run over his line In reference to this the Apostle here saith that he had some hope that he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlarge his course in length as it were by running farther then the goale that was first set him that is goe farther in
Context seems not to have any particular aspect on the matter but onely to look upon Christ and to set him up as the one universal redeemer and reconciler of all mankind of the Gentiles as well as of the Jewes and to shew what interest the Gentile world hath in his death and resurrection and therefore I preferre the interpretation first given as being directly pertinent to this purpose and agreeable to the consequents And that will more appear if you look on the place forementioned and parallel to this Ephes 1. 10. where this reconciling of all things in heaven and on earth expressed there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering into one is called v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of his will according to his good pleasure noting it to be some act of free undeserved mercy imputable to nothing but Gods meer grace and such most notoriously was the calling of the Gentile Idolaters and that a mysterie such as no man ever dream'd of or hoped for before and what that mysterie was is in the remainder of that Epistle largely shewn especially c. 2. 14 16 17. and under the name of the mysterie c. 3. 3 5. viz. the bringing in the Gentiles into the Church preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles c. 3. 8. the unsearchable riches of Christ And thus I conceive the phrase is to be understood Ephes 3. 15. where of Christ 't is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole family in heaven and on earth is named by or from him that is surely all the world Gentiles as well as Jewes are now vouchsased by him to be called by his name that is to be Christians called and received into his family V. 22. Body of his flesh The body of his flesh signifies no more than his flesh according to the Hebrew notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies body so it is oft applied to things which have no body and signifies essence or beeing V. 25. Fulfill the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill his word is a phrase which we meet with 1 Mac. 2. 55. spoken of Joshuah that for fulfilling the word he was made a Judge in Israel where as the word signifies the will and pleasure of God revealed to him so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill it is to perform it in a very eminent manner But in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by the Context confined to another notion the preaching or publishing the Gospel of Christ peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill the word of God will be to fulfill that preaching that is to proceed as farre in the preaching of it as by all his diligence and care by himself and others he could doe and so belongs to the preaching it to these Colossians to whom being out of his way he yet had sent Epaphras v. 7. Thus we have a like phrase Rom. 15. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up the preaching or Gospel of Christ that is to preach it from city to city from Jerusalem as far as to Illyricum CHAP. II. 1. FOR I would that ye knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh Paraphrase 1. For I am willing ye should be advertised how earnestly I contend for you in desire to come to visit you and in prayer and zeal and solicitude for you and for those of Laodicea whose conversion wrought by Epaphras who was sent by me I look upon with much comfort though I never saw any of them as not being able to goe to either of those cities either in my first or second passage through Phrygia of which Laodicea is the Metropolis and Colossae another city Act. 16. 6. and 18. 23. 2. That their hearts might be comforted being knit togeather in love and unto all riches of the full assurance of understanding to the acknowledgment of the mysterie of God and of the Father and of Christ Paraphrase 2. That they may receive the joy and true comfort which the doctrine of Christ truly taught and practised will yield every one that being first united together in the Christian charity they may be filled with all graces in all abundance and come to know the bottome of this great secret or mysterie of God viz. of the Gospel or Christianity that is of the course which hath more obseurely been taken by God the Father under the Old Testament and more clearly now by God in Christ under the New to bring sinners to salvation 3. In whom are hid all the treasures of wisdome and knowledge Paraphrase 3. In which course is wrapt up all the depth of divine wisdome imaginable 4. And this I say lest any man should beguile you with enticing words Paraphrase 4. And this care of mine and solicitude for you I mention that it may make you cautious that no cunning impostor seduce you by saying things that look like truth but are not 5. For though I be absent in flesh yet I am with you in the spirit joying and beholding your order and the stedfastnesse of your faith in Christ Paraphrase 5. For though I am not personally present among you yet by the advertisements I received from Epaphras I understand how all things goe with you and so am in heart or spirit present with you as when Elisha's hear is said to have gone with his servant when he knew what he did 2 Kin. 5. 26. and rejoice much to see the regularity of Ecclesiastical affairs among you and your constancy in the truth in despight of all that have tried to lead you out of the way 6. As ye have therefore received Christ Jesus the Lord so walk ye in him Paraphrase 6. And therefore all that I have to adde is onely this that as you have received commands from Christ for the regulating of your lives so ye be carefull to doe accordingly 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving Paraphrase 7. As having not only received the saith at first but having been farther instructed and improved in it as when walls are superstructed on a foundation yea and confirmed in it and therefore goe on according to these beginnings and abound in all Christian practices and let that be your way of returning thanks to God for his great mercies of revealing the Gospel to you 8. Beware lest any man note a spoil you through Philosophy and vain deceit after the tradition of men after the note b rudiments of the world and not after Christ Paraphrase 8. And take care that no body plunder you rob you cheat you of all that you have your principles of Christian knowledge by that vain empty frothy pretended knowledge and wisdome which the Gnosticks talk of 1 Tim. 1. 4. and 6. 20. taken out of
and there distinctly specified more than in any other place of the New Testament under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. 20. science falsly so named that is the men that assumed falsly to themselves the name of Gnosticks or knowing men And against some doctrines and practices of theirs he here arms him CHAP. I. 1. PAUL an Apostle of Jesus Christ by the commandment of God our Saviour and Lord Jesus Christ which is our hope Paraphrase 1. I' Paul that Act. 13. 7. was sent out and constitured an Apostle of Jesus Christ according to the designation of him who being God incarnate is both our Saviour and Lord to rescue us from the power of sin and to rule and reign in our hearts even he on whom all our trust and expectation and hope of good is founded and built 2. Unto Timothy my own son in the faith Grace mercy and peace from God our father and Jesus Christ our Lord. Paraphrase 2. To my dearly beloved Timothy whom I first converted and so begat to Christianity I send my heartiest wish of all good from God our carefull and loving father and Christ Jesus to whom he hath committed all power in his Church unto the worlds end 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other doctrine Paraphrase 3. This Epistle I now send thee for thy directions in pursuance of that Commission which I gave thee when I constituted and appointed thee to reside as Bishop at Ephesus at the time when I went thence to go to Macedonia Act. 20. 1. that presiding and governing the Church there thou mightest suppresse the seeds of the Gnostick heresie sowed there and keep men within the form of sound doctrine that which in all Churches was delivered by us 4. Neither give heed to fables and endlesse note a genealogies which minister questions rather than edifying which is in faith so doe Paraphrase 4. And warn thy flock not to heed those fabulous pedegrees of the gods which under the name of Aeones the Gnosticks see note on Col. 2. a. talk so much of and so bring in many perplext disputes rather than instruct men in the way of salvation under the Gospel or of Christian doctrine in matters belonging to God 4. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned Paraphrase 5. The substance and perfection or else the designe and aime of Christian duty being charity whose genealogie is this faith unfeigned begets a good conscience that is abstaining from all sin that purity of heart that love of all men 6. From which some having swerved have turned aside unto vain jangling Paraphrase 6. Which some aiming not at have gone out of the way to a divinity made up of empty words for so was the Gnosticks see v. 4. 7. Desiring to be teachers of the Law understanding neither what they say nor whereof they affirm Paraphrase 7. Joyning Judaisme to Christianty undertaking to expound the Law and to find those mysteries in it which are the foundations of their impure doctrines but observe no part of the Law nor at all apply it to the ruling of their lives 8. But we know that the Law is good if a man use it lawfully Paraphrase 8. Which is consequently a grievous abuse of the Law whose whole goodness consists in this that a man order his actions so by it as to abstain from the sins that it forbids and doe the good which it requires 9. Knowing this that the Law is not made for a righteous man but for the lawlesse and disobedient for the ungodly and for sinners for unholy and profane for murtherers of fathers and murtherers of mothers for manslayers Paraphrase 9. It being certain that as good men will perform their duty without any law so the Law of Moses as all other lawes was given to the sons of those excellent Patriarchs because it was foreseen they would not alwaies continue so good and so was on this very designe to keep in order such men as these to restrain such impure Gnosticks as these from the sins they are guilty of and not to stand them in any stead except they live according to it Accordingly you know that Moses's Law is very severe against the rebellious and contumacious against blasphemers and seditious such as Corah Num. 16. 8. called Sinners there and to such are the Gnosticks compared Jude 11. to the impure and such as contemn all that is holy such as Esau to whom the Gnosticks are compared Heb. 12. 16. against parricides and murtherers 10. For whoremongers for them that defile themselves with mankind for men-stealers for lyers for perjured persons and if there be any other thing which is contrary to sound doctrine Paraphrase 10. Against fornicators and those of the foulest sort of those Lev. 18. 22. against those that steal and sell servants Exod. 21. 16. Deut. 24. 7. against false and perjurious persons and generally all those sins and sinners that now the Gospel of Christ makes to be such and these hereticks are noted for 11. According to the note b glorious Gospel of the blessed God which was committed to my trust Paraphrase 11. According to the Gospel of Christ or of God when he dwelt among us appeared here on the earth for the preaching of which I have been constituted an Apostle 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithfull putting me into the ministery Paraphrase 12. And I account it a great mercy of Christ both that he hath given me abilities and that he hath vouchsafed to make use of me for so great a work thinking me a fit person to be so intrusted and setting me apart to doe him service in the Church 13. Who was before a blasphemer and a persecutor and injurious but I obtained mercy because I did it ignorantly in unbelief Paraphrase 13. Having been so hugely unfit and unworthy of such an honour by my former behaviour whilst I was a Jew blaspheming the name of Christ persecuting the Christians and using them most despitefully Notwithstanding all which God was mercifull to me looked on it but as an act of blind zeal in me and therefore laid it not so to my charge as to deliver me up to my self but recalled me mightily in the midst of my carreer 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus Paraphrase 14. Since which time he hath most plentifully poured out on me the gifts of the Holy Ghost and proportionably to them a lively faith toward Jesus Christ and an earnest zeal for his Gospel which hath been wrought in me by his grace 15. This is a faithful saying and worthy of all note e acceptaion that Christ Jesus came into
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
railing accusation but said The Lord rebuke thee Paraphrase 9. Whereas the chief of the good Angels in a controversie with the prince of Devils or evil angels about the Temple of the Jewes which God commanded to be reedified Zach. 3. 1. did not think fit to give him any reproachfull words but only said to him The Lord rebuke thee c. v. 2. 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves Paraphrase 10. But these Gnosticks that pretend to know all things upon this conceit speak contumeliously of those things which are out of their reach above their knowledge but in things which nature it self even in irrational creatures and so in them teaches them to be unlawfull they against light of nature wilfully ingulf and immerse themselves in those things 11. Woe unto them for they have gone in the way of Cain and ran greedily after note f the error of Balaam for reward and perished in the gainsaying of Core Paraphrase 11. Woe to them For three things they are notable for first Hatred malice and persecuting of their fellow-Christians whereupon S. John in all his Epistles inculcates charity even proceeding to murther it self as Cain did to his brother secondly the great villanie that Balaam to get a reward insnared the Israelites in see Rev. 2. 14. and thirdly the contempt and rebellion against superiours such as was in Core against Moses and Aaron see note c. and this will suddainly bring certain ruine upon them as it did on those other 12. These are spots in your feasts of charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds note g trees whose fruit withereth without fruit twice dead plucked up by the roots Paraphrase 12. These are unfit to be admitted as blemished sacrifices were unlawfull to be offered to your festival Christian meetings adjoined to the Sacrament see note on 1 Cor. 5. g. and coming thither they feed there luxuriously Men that make a shew like clouds in the air as if they had much water in them for the making men grow and bear fruit in godlinesse but indeed are empty and have nothing in them and consequently are carried about from one vanity to another as clouds that are easily driven by the wind Trees they are such as in the Autumne defaced and deprived of their very leaves as for fruit they are not of the kind that beareth that for in stead of Christian fruits of purity c. these Gnosticks bring forth all kind of impurities and so after their Christianity falling back into these villanies they are twice dead in sin once before then again after their conversion see 2 Pet. 2. 22. and so fit for nothing but eradication which shall certainly befall them together with the Jewes with whom they complie and join against the Christians 13. Raging waves of the sea foaming out their own shame wandring stars to whom is reserved the blacknesse of darknesse for ever Paraphrase 13. Unsetled fierce tumultuous people troubling all the world and like the sea in another respect foaming out those obscenities that they ought to be ashamed of taking upon them to be teachers but are uncertain wandring teachers departing from the true faith delivered to them And to such starres as these eternal darknesse is reserved their just reward and punishment 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord note h cometh with ten thousand of his Saints Paraphrase 14. To these men belongs that prophecie of Enoch against wicked men those of the old world whose excision he foretold pronouncing fearfull destruction against them from heaven by the ministery of his holy Angels those infinite multitudes and hosts of them which attend and execute the judgments of God 15. To execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Paraphrase 15. Utterly to destroy all such impious men for all their abominable practices and all their proud contumelious language which the enemies of God and men have spoken against Christ and his Apostles and all his faithfull members that for their constancy to the faith are hated and reproached and persecuted by them 16. These are murmurers complainers walking after their own lusts and their mouth speaketh note i great swelling words having mens persons in admiration because of advantage Paraphrase 16. These are proud presumptuous persons that refuse to be governed alwaies unsatisfied and querulous at their present condition following their own lusts without any restraint of laws even of nature it self talk great high things of their Simon and Helena as superiour to the makers of the world crying up some mens persons as deep perfect knowing men to the despising of all others and all this to get gain by it to avoid persecutions from the Jews 17. But beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ Paraphrase 17. For the fortifying you against these seducers do you remember what was foretold by Christ Mat. 24. 10 11 12. and from him oft repeated by the Apostles particularly S. Peter 2 Pet. 3. 3. 18. How that they told you there should be mockers in the last time who should walk after their own ungodly lusts Paraphrase 18. That before the coming of that fatal vengeance on the Jewes there should be an eminent defection among Christians that should fall off to the hating and reproaching all orthodox constant professors see note on 2 Pet. 3. a. and give themselves up to all impious living 19. These be they who separate themselves note k sensual having not the Spirit Paraphrase 19. These despise scorn and separate from all others as being much more perfect then others calling themselves the spiritual and all others meer animal men that have nothing of the Spirit in them whereas indeed they themselves are the animal men and have nothing of the Spirit to which they so pretend far from any thing of true Christianity or spirituality and so their sensual actions convince 20. But ye beloved building up your selves on your most holy faith note l praying in the holy Ghost Paraphrase 20. But you my brethren persevering and growing in saith according to that doctrine of truth and purity delivered to you v. 3. and keeping to the publick assemblie where the holy Spirit useth to assist and where he that hath the gift of prayer performs that duty see Ephes 6. 18. and joining with him constantly 21. Keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Paraphrase 21. Continue in your zeal and constancy toward God and in your hope and dependence on him for mercy to
said Note on Jam. 2. c. and Note on c. 3. f. viz. to waver or doubt And accordingly if it be here rendred as in reason it must and by Analogie with the use of the word in other places it will be necessarie to adhere to the reading of the Kings MS. which the vulgar Latine also appears to have followed and Nominative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have no sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some indeed viz. those that waver though they are not yet faln off either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have pity on them and out of compassion to such weaklings doe all that may tend to the settling or confirming them or else as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprove them after the manner of fraternal correption and admonition by that means timely to reduce them to perseverance and constancy before yet they fall off and make shipwreck of the faith whereas others that are already faln must be more nimbly handled even snatch'd out of the fire c. A PREMONITION Concerning the Interpretation OF THE APOCALYPSE HAving gone through all the other parts of the New Testament I came to this last of the Apocalypse as to a rock that many had miscarried and split upon with a full resolution not to venture on the expounding of one word in it but onely to perform one office to it common to the rest the review of the Translation But it pleased God otherwise to dispose of it for before I had read with that designe of translating only to the end of the first verse of the book these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must come to passe presently had such an impression on my mind offering themselves as a key to the whole prophecie in like manner as this generation shall not passe till all these things be fulfilled Mat. 24. 34. have demonstrated infallibly to what coming of Christ that whole Chapter did belong that I could not resist the force of them but attempte presently a general survey of the whole Book to see whether those words might not probably be extended to all thy prophecies of it and have a literal truth in them viz. that the things foretold and represented in the ensuing visions were presently speedily to come to passe one after another after the writing of them But before I could prudently passe this judgment which was to be founded in understanding the subject-matter of all the Visions some other evidences I met with concurring with this and giving me abundant grounds of confidence of this one thing that although I should not be able to understand one period of all these Visions yet I must be obliged to think that they belonged to those times that were then immediately ensuing and that they had accordingly their completion and consequently that they that pretended to find in those Visions the predictions of events in these later ages and those so nicely defined as to belong to particular acts and persons in this and some other kingdomes a farre narrower circuit also then that which reasonably was to be assigned to that one Christian prophecie for the Universal Church of Christ had much mistaken the drift of it The arguments that induced this conclusion were these First that this was again immediately inculcated v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time is nigh and that rendred as a proof that these seven Churches to whom the prophecie was written were concerned to observe and consider the contents of it Blessed is he that reads and he that hears c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Arethas that so hears as to practise for the time or season the point of time is near at hand Secondly that as here in the front so c. 22. 6. at the close or shutting up of all these Visions and of S. John's Epistle to the seven Churches which contained them 't is there again added that God hath sent his Angel to shew to his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that must be speedily or suddainly and immediatly upon the back of that are set the words of Christ the Author of this prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come quickly not in the notion of his final coming to judgment which hath been the cause of a great deal of mistake see Note on Mat. 24. b. but of his coming to destroy his enemies the Jews c. and then Blessed is he that observes or keeps the prophecies of this book parallel to what had been said at the beginning c. 1. 3. Thridly that v. 10. the command is given to John not to seal the prophecies of the book which that it signifies that they were of present use to those times and therefore to be kept open and not to be laid up as things that posterity was only or principally concern'd in appears by that reason rendred of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the time in nigh the same which had here at the beginning been given as the reason that he that considered the prophecies was blessed in so doing This being thus far deduced out of such plain words so many times repeated the next thing that offered it self to me was to examine and search what was the designe of Christ's sending these Visions in a letter to the seven Churches For by that somewhat might generally be collected of the matter of them What that designe was appeared soon very visibly also from plain words which had no figure in them viz. that they and all Christians of those times being by the terrors of the then pressing persecutions from the Jewes and by the subtle insinuations of the Gnosticks who taught it lawfull to disclaim and forswear Christ in time of persecution in danger of lose their constancy might be fortified by what they here find of the speedinesse of Gods revenge on his enemies and deliverance of believers that continued constant to him This is the full importance of c. 1. 3. and the same again c. 22. 7. Blessed are they that keep c. for the time is nigh So in the proeme or salutation by John prefix'd to this Epistle of Christ which from v. 4. to v. 9. was the result of his observations upon the Visions and was not any part of the Visions themselves and so gives us his notion and interpretation of this matter we have these words v. 7. Behold he cometh with clouds c. Where the coming of Christ being a known and solemn phrase to signifie remarkable judgment or vengeance on sinners and in the first place on the Jewes that crucified him and deliverance for persevering believers see Note on Mat. 24. b. and the addition of the mention of clouds referring to Gods presence by Angels the ministers of his power whether in punishing or protecting this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coming in the Present agrees perfectly and literally with what was before observed of the speedinesse of its approach at that time is