CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
are seen are temporall but the things which are not seen are eternall Paraphrase 18. Which makes it most reasonable for us to go courageously through all difficulties as despising and not thinking of this world and whatever losses or sufferings of that but of that reward which our faith presents unto us which is as farre beyond any thing that we can part with here as eternity surpasses time Annotations on Chap. IV. V. 6. Face of Jesus This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of Jesus and this whole verse referres to the story of Moses desiring to see the glory of God Exod. 33. For there God in his own glorious nature could not be seen v. 20. the lustre was so great but with that sight that was afforded him though but of an Angel sustaining the person of God Moses's face was enlightned and shone and became glorious to which the Apostle had before referred c. 3. 7. And so here the glory of God that is the revelation of his most divine counsels for the saving of men under the Gospel is by God communicated to Christ and by that means he as he is the Son of man and executes this Prophetick office upon earth is much more shining and glorious then Moses's face was and then we to whom the Gospel is now preached look upon this face of his though the Israelites could not on Moses and are illuminated thereby receive the knowledge of these counsels of God whensoever we look on him V. 7. Earthen vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any of the utensils about an house Mat. 12. 29. Mar. 11. 6. see Note on Mat. 21. b. a dish a cup c. Of these some are testacea made of shells of fishes and they are here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 2 Tim. 2. 20. the only other place where the word is used in the New Testament and this agrees very well with the matter in hand it being ordinary to lay up those things we value in shells or boxes or cabinets made of such and those in respect of the brittlenesse and of the nature of them as the shels are the outsides of fishes very fit to resemble our bodies wherein our souls doe inhabit And accordingly the Plaâ—onists making two bodies of a man one that which carries the soul in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chariot of the soul the other that which we touch and see the grosser carnal part call that second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is the same to us which the shell is to the fish which hath another finer body within it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testa signifies not only a shell from whence those kinds of fishes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shell to them supplying the place of skin and some others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft-shelled as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nemesius but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baked earth and vessel of the potter that hath pass'd the fire and is taken out of the kilâ— and so Theophylact interprets it here and so it frequently signifies in authors The difference of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthen ware from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the potters vessels or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessels of clay before they are burnt whilest they remain in the potters hand in moulding is set down exactly by S. Chrysostome in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the former if they be broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not capable of recovery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the hardness once gotten by the fire whereas the other that are but of clay unbaked and unhardened if they be spoiled once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may easily by the skill of the potter be returned to some second form Whence saith he it is that Jer. 19 1. when the prophet was to describe an irreparable destruction he is bid to figure it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a vessell or bottle of earth broken to pieces v. 10. But when he would put them in some hope of restauration then God shewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an earthen vessel fallen when it is in the hands of the artificer c. 18. 2 3. which he takes up and moulds anew the matter being yet capable of it And this sense and notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also the place will bear and therefore I have now set them both down and left the Reader to chuse which he shall think most probable V. 8. Troubled on every side These two verses in every word referre to the antient heathen customes in the agones of which somewhat hath been said Note on 1 Cor. 9. 24. S. Chrysostome explains them so in common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are cold c. as Horace of the racer sudavit alsit he sweats and friâ—zes but he applies them not severally to the particular exercises This I suppose may fitly be done by accommodating three of the paires to the customes of Wrestling one to that of Running in the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs clearly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestling so saith Aristotle Rhet. l. 1. c. 5. see the anonymous Scholiast on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that can gripe his adversary and take him up is good at wrestling there being two dexterities in that exercise comprimere antagonistam substernere to gripe and throw down which Hesychius also calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of these is here mentioned and express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pressure to which is here opposed as in a higher degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad augustias redigi to be brought to distresse as when we can neither get out of his hands nor make any resistance against him so Isa 28. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought to such extremities we can fight no longer So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perplexity is fit for the wrestler who being shrewdly put to it knows not what to doe so saith Theophylact though we fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such a condition that we know not what to doe so in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are not able to doe or attempt any thing yet are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscarry not finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand after all upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despair not nor are they overcome but find an happy issue out of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conquerors at last saith Theophylact. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursued that is peculiar to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racing as hath been formerly said Note on 1 Cor. 9. 25. when one being formost in
there God is said peculiarly to be present Hence it is that the well Lahairoi where the Angel appeared to Hagar Gen. 16. 7. 14. is by the Hierusalem-Targum Gen. 24. 62. styled Beer the well ubi manifestata illi fuit praesentia Domini majestatica where the majestatick presence of the Lord or the presence of God in majesty was manifested to her And so the Sanctuary where by the Cherubims God exhibited himself is called by the same phrase Gloria majestaticae praesentia Domini The Glory of the majestatick presence of the Lord Gen. 40. 34. So in the delivering of the Law which the Author to 〈◊〉 Hebrewes c. 2. 2. saith was spoken by Angels God saith Ex. 19. 11. the Lord will come down in the sight of all the people and I have talked with you c. 20. 22. Now how those Angels the good Angels the Courtiers of God appeared may be collected in generall from their title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels of light in reference to a lucid shining flaming appearance as the Philosopher saith that if God would take upon him a body it would certainly be light but more distinctly from the story of it Mat. 28. 3. His appearance vvas as lightning and his garment vvhite as snovv as Luke 9. 29. 't is said of Christ on mount Tabor his cloathing was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhite and flashing as lightning doth i. e. a bright shining cloud such as in Exodus is call'd a cloud by day but fire by night a pillar of cloud Deut. 31. 15. or fiery appearance in the midst of a white cloud as of a garment i. e. cloathed or encompass'd with it which is directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lightsome cloud even now mention'd and so generally the Scechinah by which the Hebrews use to expresse Gods presence on earth is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory from Exod. 24. 16. the glory of the Lord abode c. see Note on Rom. 1. f. and c. 9. c. and Jo. 1. c. and that glory generally express'd by Painters by the rayes or beams of the Sunne or light because that is the liveliest resemblance of it as 't is set down Luke 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord shone about them which is added to the mention of the Angels coming to them And so God's promise of coming to the people on Sinai the third day c. 19. 11. is thus performed v. 16. there were thunders and lightnings and a thick cloud upon the mount And agreeable to this it is that in that other visible descent of the holy Ghost upon the Apostles Act. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were seen by them tongues parted or divided as of fire and it i. e. the fire or that so like fire sat or rested on every of them That which appeared was cloven or divided tongues as of fire several flashes or beams as of fire in the shape of tongues divided as it is easie to conceive by a flame cleft asunder in many places according to the natural motion of flames of which every part as it extends it self in longitude grows more Pyramidal and so divides from the part next to it and one of these divisions did as it were lambere lick and so rest upon the head of every of the Apostles according to the Hebrewes phrase or idiome who for flame of fire use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tongue of fire Isa 5. 24. because a flame is of that form say they Somewhat like this hath the appearing of Angels generally been in the Scripture see Exod. 19. 18. where God descends on the mount in fire gloria praesentiae divinae in flamma ignis saith the Jerusalem-Targum the glory of the divine presence in a flame of fire which is but the explication and rendred as the reason of what was said before v. 16. of the lightning and thick cloud or thick cloud or darknesse where God was Gen. 20. 21. and therefore Psal 104. 4. his ministers i. e. Angels ministring to him are said to be a flaming fire Thus in the first mention of it Gen. 3. 24. the Jerusalem-Targum reads gloriam divinae praesentiae supra duos Cherubinos collocavit he placed the glory of the divine presence upon two Cherubims where in the Hebrew we find the two Cherubims and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming sword we read it but it may perhaps be better rendred a flame of sword i. e. of separation division 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred sword signifies division as is exemplified by Mat. 10. 34. compared with Luke 12. 51. where instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sword in one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 division in the other and then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flame of division or partition there signifying that appearance to be a bright shining as of fire and that parted one from another in many places to turn every way saith the text will be somewhat answerable to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided in the Acts in respect of the division of the fire that appeared in several branches but certainly in respect of the fire By all that hath been said the meaning of the words in this place may be conceived to be this The heavens were opened to Christ and the Spirit of God himself invisible and taking no bodily form or shape upon him was by John seen to descend upon him as a Dove descendeth and lighteth on any thing or as it were a dove that which appeared someway resembling a dove with the wings spread abroad and hovering over one viz. Angels the token of God's or the holy Ghost's presence appeared in a bright shining cloud or a flash of lightning in a cloud and this stooped down upon him and with that lightning thunder and with that thunder a voice v. 17. see Note on Acts 19. b. And this as the solemnity of his Consecration Imposition of hands as it were from Heaven by which he received his commission to his Prophetick office which he after communicated to his Apostles in a manner somewhat like Acts 2. 2. V. 17. Beloved son Those words of the Father from heaven both here and at the Transfiguration c. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is my beloved Sonne in whom I am vvell pleased were by him deliver'd with an intention that they should be understood to relate to that Prediction before deliver'd concerning the Messias Isa 42. 1. This will not so easily and so clearly appear by comparing these words with that Prophecy either in the Hebrew or the Greek because for beloved here and c. 17. 't is chosen there for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom I am well pleased here and c. 17. the Septuagint there have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul hath accepted him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my son here and c. 17. 't is there in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the East is used in other places of Scripture some of the Greek Scholiasts have still applied it to Christ As Bar. 4. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look toward the East i. e. saith Olympiodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sun of righteousnesse our Lord Jesus Christ And Jer. 23. 5. I will raise up unto David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint the righteous East Severus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the Sun of righteousnesse And from hence perhaps it is that Tacitus hist l. 5. at the destruction of Jerusalem saith that some on that occasion remembred antiquas Sacerdotum literas the antient writings of the Priests which foretold eo ipso tempore fore ut valesceret Oriens that at that very time it should come to passe that the East should prevail i. e. Christ cujus nomen est Oriens whose name is the East meaning all this while by the East that Orient or rising Sun and not the point from whence he risech To which purpose also may applied that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of all things sent him forth in the word from whence the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes his most ancient son or first born V. 79. Shadow of death What is the meaning of this figurative speech the shadow of death will be best conjectured by comparing it with Psal 23. 4. though I walk thorow the valley of the shadow of death c. There making God his shepheard v. 1. he compares himself to a sheep which feeds sometimes upon an hill sometimes in a valley and again may be supposed to be in danger of Wolves or else free from that danger The hills being the highest have all the light and warmth of the sun upon them and the valleyes contrariwise that are shaded by the hills have much lesse of that warmth or light and being also more subject to incursion of Wolves then the hills were where their coming would be more discernible this is there the meaning of the valley of the shadow of death a gloomie vale of danger of the utmost evil Proportionably here in a spiritual sense the shadow of death is a state of sin and ignorance want of light or knowledge and want of warmth or grace the description of the state under the Law which afforded neither of these in any proportion to what is now done by Christ and so left men in a dangerous condition till Christ was thus pleased to shine upon them and thereby to rescue them out of it CHAP. II. 1. AND it came to passe in those dayes that there went out a decree from Caesar Augustus that note a all the world should be note b taxed Paraphrase 1. Augustus the Roman Emperour that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls c. according to their families 2. And this taxing was first made when Cyrenius was governour of Syria Paraphrase 2. was sent Procurator into Syria under which province Palaestine was to enrol that part of the Empire note b. 3. And all went to be taxed every one into his own city Paraphrase 3. to the city where their Ancestours were born and so these to the city where David was born from whence they came ver 4. 4. And Joseph also went up from Galilee out of the city of Nazareth into Judaea unto the city of David which is called Bethlehem because he was of the house and linage of David Paraphrase 4. And so though Ioseph dwelt in Galilee in the city Nazareth he was forced to go into Iudaea 5. To be taxed with Mary his espoused wife being great with child 6. And so it was that while they were there the dayes were accomplished that she should be delivered 7. And she brought forth her first born son and wrapped him in swadling clothes and laid him in a note c manger because there was no room for them in the Inne 8. And there were in the same countrey shepheards abiding in the field keeping note d watch over their flock by night Paraphrase 8. by turns over their flock some one watch of the night some another 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid Paraphrase 9. And an Angel of God appeared to them in a shining cloud signifying God's especial signal presence there See note on Mat. 3. k. 10. And the Angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people 11. For unto you is born this day in the city of David a Saviour which is Christ the Lord. Paraphrase 11. For the Messias or God incarnate is this day born in Bethlehem Davids city 12. And this shall be a sign unto you Ye shall find the babe wrapped in swadling clothes lying in a manger Paraphrase 12. And by this you shall distinguish this child from all others 13. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Paraphrase 13. Angels so farre from envying this dignity of mans nature that they congratulated it and thereupon sang this hymne 14. Glory to God in the highest and on earth note e peace good will towards men Paraphrase 14. God be glorified by them which are in the highest heavens the Angels c. because of that peace which this birth of Christ hath brought on the earth and because of that favour mercy reconciliation of God toward men which is wrought thereby or because of that reconciliation of God toward those that are found sincere before him 15. And it came to passe as the Angels were gone away from them into heaven the shepheards said one to another Let us now go even unto Bethlehem and see this thing which is come to passe which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in a manger 17. And when they had seen it they made known abroad the saying which was told them concerning this child Paraphrase 17. whole story of all that 18. And all they that heard it wondred at those things which were told them by the shepheards 19. But Mary kept all these things and pondered them in her heart Paraphrase 19. comparing them one with another in her private meditation without speaking of them to any 20. And the shepheards returned glorifying and praising God for all the things that they had heard and seen as it was told them Paraphrase 20. for the real completion of all those things which were first told them by an Angel and then heard and seen by themselves 21. And when eight dayes were accomplished for the circumcising of the child his name was called Jesus which was so named of the Angel before he was conceived in the womb Paraphrase 21. And
when the eighth day was come wherein 't was the law and custome for children to be circumcised and named he was circumcised and his name imposed on him which was Jesus according as he had been 22. And when the dayes of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord Paraphrase 22. they brought him as their first-born to present him to the Priest and then to redeem him as Num. 18. 15. is appointed 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord. Paraphrase 23. According to that law given to the Jews that as the first-born male of other creatures so the first-born son in remembrance of Gods slaying all the first born of the Aegyptians to deliver them should be consecrated to God Exod. 13. 3. and since the Levites were by God taken in stead of the first-born it is to be redeemed Num. 3. 12. 46. 24. And to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons Paraphrase 24. And then for her own purification after child-birth Lev. 12. 6. to offer her pair of turtles being not able to offer a lamb which is an argument that the Magi had not yet brought their presents Mat 2. 11. according to the commandement of God that he which is not able to bring a lâ—mb shall bring a pair of turtles c. Lev. 12. 8. 25. And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him Paraphrase 25. an upright and godly man looking for and expecting the coming of the Messias see v. 38. whether in a spiritual onely or as most expected in a temporal kingdom to restore their liberty to the Jews 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord's Christ Paraphrase 26. And he had received revelation from the holy Ghost that before he died the Messias should come and he should see him 27. And he came by the Spirit into the Temple and the parents brought in the child Jesus to do for him after the custome of the Law Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit into the Temple and when Joseph and Mary brought in Jesus to perform those things which were according to the law usual to be done 28. Then took he him up in his armes and blessed God and said Paraphrase 28. recited this hymne 29. Lord now lettest thou thy servant depart in peace according to thy word Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die 30. For mine eyes have seen thy salvation Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias 31. Which thou hast prepared before the face of all people Paraphrase 31. Whom thou hast so long promised and at last exhibited in the sight of all the congregation 32. A light to lighten the Gentiles and the glory of thy people Israel Paraphrase 32. A light afforded to the Gentile world Isa 49. 6. to reveal to them Gods righteousnesse or the way of living which will be acceptable to God Psal 116. 18. and after he hath reformed the religion of the Jews taught them the substantial in stead of the Ceremonial observances to bring the Gentiles to the receiving of that religion and so to bring much glory and honour to that nation to those at least thaâ— do receive him or in case they will do so 33. And Joseph and his mother marvailed at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Paraphrase 34. is appointed by God to be a means of bringing punishment and ruine upon all obdurate impenitents and on the other side to redeem restore recover those that will be wrought on by him throughout all this people and he shall be vehemently opposed so holy and severe in his precepts and practise that he shall be a butt or sign such as are mention'd Isa 8. 18. a mark for all obdurate sinners to set themselves against 35. Yes a note f sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed Paraphrase 35. And that opposition shall bring upon thee either death it self or some sore affliction that the machinations and designes of men see note on Mat. 15. e. which are now kept secret may come forth and be discovered by their dealings with him by the judgments which they passe upon him some receiving him as the Messias others not See note on Rom. 8. f. 36. And there was one Anna a prophetesse the daughter of Phanuel of the tribe of Aser she was of a great age and had lived with an husband seven years from her virginity Paraphrase 36. very old and had lived in the matrimonial estate but seven years unto which she came a pure virgin 37. And she was a widow of about fourscore and four years which departed not from the Temple but note g served God with fastings and prayers night and day Paraphrase 37. And being now a widow of about 84 years old she constantly frequented the Temple see note on Act. 1. d. and performed all acts of piety praying and fasting constantly at the prescribed and accustomed seasons of performing those duties fasting twice a week see c. 18. 12. and observing the dayly houres of prayer 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Paraphrase 38. sang an hymne to him and expresly affirmed him to be the Messias and this she did to all those in Jerusalem which expected the coming of the Messias See v. 25. 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth Paraphrase 39. they returned to Bethlehem and there continued till they were warned to remove into Aegypt Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee Mat. 2. 23. 40. And the child grew and waxed strong in spirit filled with wisdome and the grace of God was upon him Paraphrase 40. And Jesus grew in stature of body and faculties of mind his divine Spirit assisting and strengthning his natural faculties and was indued with great wisdome through the grace and power of Gods Spirit upon him 41. Now his parents went to Jerusalem every year at the feast of the Passeover 42. And when he was twelve years old they went
them he said unto them Go shew your selves unto the priests And it came to passe that as they went they were cleansed Paraphrase 14. You shall be healed and therefore go and shew your selves to the priest which by the law you are required to do when the cure is wrought that he may pronounce you clean Do you go immediately to the priest and before you come thither you shall be cured And accordingly it fell out as they were on their way they were healed 15. And one of them when he saw that he was healed turned back and with a loud voice glorified God 16. And fell down on his face at his feet giving him thanks And he was a Samaritan Paraphrase 16. now came near unto him being cured of his unclean disease which before made him stand afar off and fell down before him on his face 17. And Jesus answering said Were there not ten cleansed but where are the nine 18. There are not found that returned to give glory to God save this stranger Paraphrase 18. No one hath return'd to acknowledge the mercy save this one who is a Gentile or no Jew for so are the Samaritanâ— accounted by the Jews 19. And he said unto him Arise go thy way thy faith hath made thee whole 20. And when he was demanded of the Pharisees When the kingdom of God should come he answered them and said The kingdom of God cometh not with observation 21. Neither shall they say Lo here or lo there for behold the kingdom of God is within you Paraphrase 20 21. When that kingdom of God which John Baptist and he had preached so often should come he said It comes not in any splendid manner as you expect with a pompous solemn Court along with it for men to gaze and look upon it and say Lo here it comes as it is wont to be with ordinary Courts of kings when they remove For indeed it is already among you the Gospel preacht which is the scepter of this kingdom and all other parts are but attendants of that See Mat. 3. c. 22. And he said unto his disciples The dayes will come when ye shall desire to see one of the dayes of the son of man and ye shall not see it Paraphrase 22. And turning to his disciples he tells them of these Pharisees and other the like contemners of his preaching that they that now despise this scepter of the kingdom receive not the Gospel there shall come out against them that iron rod destruction for this great sinne and then 't will be too late for them to wish for these daies of mercy which now they despise and make no use of 23. And they shall say to you See here or see there go not after them nor follow them Paraphrase 23. Then many shall put you in hopes of a deliverer pretend that there is a Messias in this or that place but do not you follow nor heed any such report nor look for any such deliverer See Mat. 24. 25. 24. For as the lightning that lightneth out of one part under heaven shineth unto the other part under heaven so shall also the son of man be in his day Paraphrase 24. For a destruction shall come like lightning quick and fearful upon the Jews from the Romans in this day of Christ's vengeance upon his enemies See note on Heb. 10. a. 25. But first must he suffer many things and be rejected of this generation Paraphrase 25. But this shall not be till after Christ's being rejected and crucified by the Jews 26. And as it was in the daies of Noe so shall it be also in the daies of the son of man 27. They did eat they drank they maried wives they were given in mariage untill the day that Noe entred into the ark and the flood came and devoured them all Paraphrase 26 27. And as it was in the old world when for the great provocations thereof God was pleased to send the flood upon it without any visible change or omen or presignification of the particular time Mat. 24. 36. onely Noah preaching repentance to them and they not hearkning to him and then his building an ark and going into it with his family no man expecting it the flood came and swept away all but those in the ark so shall it be when Christ comes to work his revenge upon his crucifiers when they expect it not at all as soon as ever a course is taken for preserving the faithfull from the destruction see note on Mat. 24. 9. and Rev. 7. 3. the vengeance shall light upon the rest and destroy all that are left in Ierusalem And that is all the foreknowledge of the time you shall have in answer to your question ver 20. 28. Likewise also as it was in the daies of Lot they did eat they drank they bought they sold they planted they builded 29. But the same day that Lot went out of Sodome it rained fire and brimstone from heaven and destroyed them all 30. Even thus shall it be in the day when the son of man is revealed Paraphrase 28 29 30. And as when the sins of Sodome were filled up and their crie was gone up to heaven and God determined to destroy them The people went on in their ordinary course doing all things according to their wont and then on that very day when Lot went out of Sodome the fire and brimstone fell on that city So as soon as the faithfull penitent Christians depart out of Ierusalem that fatall day shall come upon the rest that day I say wherein Christ shall reveal himself by his judgements on his enemies and crucifiers see note on Heb. 10. a. 31. In that day he that shall be upon the house top and his stuffe in the house let him not come down to take it away and he that is in the field let him likewise not return back Paraphrase 31. When thus you see judgment break out let every man then that is in Iudaea make all possible speed to get out of it as Lot and his family did out of Sodome 32. Remember Lot's wife Paraphrase 32. And the least delay or stop in the course all inclinations of kindnesse to the sins or company of that place may be as fatall to any as 't was to Lot's wife who looking back became a pillar of salt Gen. 19. 26. 33. Whosoever shall seek to save his life shall lose it and whosoever shall lose his life shall note b preserve it Paraphrase 33. He that shall take any unchristian course of compliance as the Gnostick Christians did afterwards with the Jews to escape their persecutions he undoubtedly shall perish in it and he that being a disciple of mine shall for the testimony of my truth cheerfully and courageously venture death is the onely person that shall escape this judgement See note on 2 Pet. 1. c. 34. I tell you In that night there shall be two men in one bed the one shall be taken and
signifie to be excommunicate and cast out of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies excommunicate saith Hesychius Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16. 22. Let him be anathema is let him be removed from the Christian assemblies deprived of those privileges of Christians which there are afforded them and so Gal. 1. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be excommunicated turned out with the greatest aversation out of the Church of God avoided separated from whosoever shall teach any other doctrine though he were an Apostle or an Angel of God that did it So in S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that excommunicate any man or make him anathema from the Church If this be the notion then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Christ must signifie from the body of Christ as by a synecdoche the word Christ is used 1 Cor. 12. 12. Gal. 3. 27. or as it is manifest that Christ being the head of the Church he that is cut off from the body may truly be said to be cut off from Christ And then he that was by the Jewes accused and persecuted for having made a defection and departure from the Mosaicall law and setting up Christian assemblies in opposition to their Judaicall service may here fitly express his kindness to them and how little pleasure he took in departing from them in wishing himself ejected from the participation of those most valuable privileges on condition they might be made capable of them Secondly it is known that in those Primitive times this anathematizing or excommunicating was attended with the delivering up to Satan and that with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very sharp severe inflictions on the flesh diseases afflictions c. And therefore anathema in this notion may be taken with this improvement and so contain all temporall calamities that he was willing to endure or undergoe for their good That this is the meaning of the place may seem probable by comparing it with a like phrase of Ignatius the holy Martyr in his Epistle to the Romans where in an expression of his zeale to Christ he hath this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the punishment of the devill come upon me onely that I may obtain Christ where the punishment of the devill cannot be the punishments of hell which are no way ordinable to the obtaining of Christ but any the greatest torments or inflictions in this life or even death it self that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction of the flesh As when Moses in an expression of the like zeale and kindnesse to his brethren wisheth that God would blot him out of his book that is I suppose out of the book of the living in the Psalmists phrase so as not to be written among the righteous in that roll wherein the names of all the people of God are supposed to be inscribed and to be capable of being blotted out not noting the state of life and blisse in heaven for out of that there is no possibility of blotting but that which belongs to this life that is either life simply or living among the people of God answerable to excommunication before mention'd And accordingly the Arabick translation is that my body were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an anathema from Christ And it is an ordinary form of speech among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may I be his expiation see Aruch and Cod. Sanhedrin c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be we thy expiation which saith Maimonides is used to expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excesse of love or kindnesse to any The other notions of the phrase of which it is capable and have therefore been mentioned in the paraphrase may be seen at large in Photius Epist 216. V. 4. The glory That the Ark of God where he was pleased to exhibit himself is the thing expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory is clear by that known place in the Old Testament The glory is departed from Israel for the Ark of God is taken And the reason of the appellation is as clear because the Cherubims being placed in the Ark on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or covering God was said to be present there in the same manner as on Mount Sinai that is by the visible apparition of Angels there Act. 7. 53. Gal. 3. 19. Heb. 2. 2. And this presence of his by Angels is ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory in the New Testament answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Rabbins from Exod. 24. 16. the glory of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelt or abode upon the Mount to which the Apostle refers 2. Cor. 3. 9. where the giving of the Law was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory as may appeare by many places Thus when Isa 6. 1. we read after the Lord 's sitting on the throne that his train filled the Temple the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house was full of his glory and then follows immediately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seraphim stood about him and Saint John retains the Septuaginâ—s reading Joh. 12. 41. these things spake Isaiah when he saw his glory see Note on Joh. 1. c. and Mat. 3. k. so Mat. 16. 27. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come in the glory of the father is explained presently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his angels and so Mat. 25. 31. in his glory and all his Angels with him and so Mar. 8. 38. the glory of the Father with his holy Angels and c. 13. 26. where his coming in the clouds which belongs to the appearance of Angels which was wont to be in a bright shining cloud which we ordinarily call a glory is said to be in power and great glory and it followes immediately v. 27. and then shall he send his Angels and so Lu. 21. 27. So Lu. 2. 9. the Angel of the Lord appeared and the glory shone round about So Joh. 1. 19. when he had said of Christ incarnate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwelt among us that Greek word being of the same Hebrew origination with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it followes and we beheld his glory the glory as of the onely-begotten of the father viz. in the descent of the Holy Ghost with that satellitium of Angels upon him after his Baptisme the lâ—ke to which 2 Pet. 1. 17. is called a voice from heaven from the excellent glory See also 2 Pet. 1. 3. and 1 Pet. 4. f. So Act. 7. 55. when 't is said of Stephen that he saw the glory of God that is sure the guard of Angels about God so these very Angels in the Ark are called the Cherubims of glory Heb. 9. 5. Agreeable to this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 1. 5. the temple of the inhabitation o◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearance or glory of the most high and so 2 Cor. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the power of
many sleep Paraphrase 30. And the want of this due preparation to and performance of this duty the factions and divisions that are among you have brought many punishments upon some of you afflictions see Gal. 4. a. diseases and death it self as was threatned upon those who at the feast of the Passeover put not all leaven out of their houses Exod. 12. 19. 31. For if we would judge our selves we should not be judged Paraphrase 31. Which had never fallen upon you if you had not by such faults needed admonition and discipline God never punishing them that doe not stand in some need of being awaked thus and stirr'd up by his punishments 32. But when we are judged we are chastened of the Lord that we should not be condemned with the world Paraphrase 32. And when we are punished 't is for our good that being reformed by stripes we may be freed from those punishments which fall on the unreformed to all eternity 33. Wherefore my brethren when ye come together to eat tarry one for another Paraphrase 33. To conclude then when ye meet at one of these Christian festivals have that care and charity to all others as well as your selves that all eat together by equality as having a common right to a feast of charity that so ye may celebrate it as ye ought to doe 34. And if any man hunger let him eat at home that ye come not together to condemnation And the rest will I set in order when I come Paraphrase 34. And he that cannot do thus let him stay at home and eat there for he may there dispose of himself as he please which here he must not doe and his making no difference betwixt a meale at home and this Christian festival in the assembly is a great sin in him and may expect punishment accordingly For the other particulars mention'd by you I will deferre the ordering of them till I come my self unto you Annotations on Chap. XI V. 4. Dishonoureth his head It was a part of the punishment of malefactors among severall nations to have a covering put over their faces and therefore in the Roman form of giving sentence this was part Caput obunbite Cover his head and that â—â—long'd to the whole head the face also So among the Persians in the story of Hester c. 7. 8. the word went out of the Kings mouth and they covered Hamans face And this seems to be the literall notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having over the head which is here used so having upon the head as comes down upon the face also as that differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the veile upon the head onely This therefore which was the fashion of condemned persons is justly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reproach or shame his head V. 7. Glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both glory and beam the beams of the Sunne being so glorious that all glory is described by them and is rendred both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one of them may be here taken for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beam or irradiation such a beam which flowing from another derived from another implyes that from whence it flowes to be more honourable Or else the word may signifie similitude likenesse in both places of this verse for so it is used by the Septuagint Num. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the similitude of the Lord and Psal 17. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy likenesse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places And so here it will agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man is the image and similitude of God and the woman of the man V. 10. Power What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be best conjectur'd not by hearkning to the criticall emendation of Jacobus Gothofredus who would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine exuviam in stead of it but by looking on the Hebrew word which signifies the woman's hood or veile and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dominion or power over any thing or person according to which notion of the theme the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently though it signifie power primarily is yet fitly set here to signifie a veile and by the Vulgar translation in some copies rendred velamen by the same proportion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deduced from the root signifying power is put for a woman's veile Cant. 5. 7. and Isa 3. 23. and so Gen. 24. 65. and 38. 14. and explain'd by the Targum by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a veile peplus theristrum such as Rebecca and Tamar used And this more fitly in respect of the discourse or rationall importance of this place which v. 8. proves that the woman should weare a covering in token of her husband's power over her So when Eustathius a Bishop of Sebastia in Constantine's time among other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused women to be polled against him the Councell of Gangra made a Canon in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any woman for some exercise of pretended piety shall poll her haire which God gave for a remembrance of subjection let her be excommunicate as one that dissolves the ordinance of obedience or subordination of the woman to the man So Photius Epist 210. The women ought to be subject to the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bear the signe of her subjection a covering on her head which he there sets as the meaning of this place As for that on which this whole interpretation is founded the custome of using one Greek word for another when the Hebrew signifies both it hath been formerly observed Note on Mar. 14. f. and need not now seem strange or be repeated again Ib. On her head The woman's head signifies her head and face both which were customarily covered with a veile and 't was counted immodest to be without it according to that saying of Rabbi Abraham in the Talmud tract Sota that the bare uncovering of the head is immodest for the daughters of Israel See Schickard De jure Regio p. 134. Thus among other writers also Plutarch in Problem Rom It is the custom and consequently decent for women to come into the publick covered and for men uncovered And Clemens Alex. Paedag. l. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T was appointeed that the heads and faces of women should be covered and shaded and that the beauty of the body should not be a snare to catch men So saith Dicaearchus of the Thebanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their heads and faces were all covered as with a mask and nothing but their eyes to
shall be taken away Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ then they shall see and understand plainly what now is so obscure to them 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty Paraphrase 17. Now Christ is besides his humane nature indued with a divine Spirit and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ or the Gospel is there is freedome and consequently the vaile a token of subjection also 1 Cor. 11. 10. is taken away 18. And we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Paraphrase 18. And so all we that believe in Christ have that vail done away and doe clearly though not yet so perfectly behold Christ and by beholding him are changed to be like him the doctrine of the Gospel received into our hearts changeth us into other men to such a vision of Christ here in imitating his purity c. as shall be attended with eternal glory hereafter the same Spirit of Christ which worketh the one in us being certain to produce the other also Annotations on Chap. III. V. 1. Epistles of commendations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place are an intimation of an antient custome in the Apostolical primitive Church which ordinarily gave their testimonies to all Christians that travailed from one place to another and recommended them to an hospitable reception The original of this custome seems to have been taken from the heathens who had their tesseras hospitalitatis which from one friend to another help'd them that brought them to kind entertainment and Tertullian continues the phrase contesseratio hospitalitatis Many mentions of this custome we find amongst antient writers In Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend Thaumasius to your friendship c. And in Phaverinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend to your friendship and kindnesse Laurentius who of a long time hath been my scholar And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one commends a man to another when he gives a good testimony of him This was done among Christians by testifying the piety and orthodoxalnesse of any and the agreement with them from whom they come in the same faith And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholick Church S. Austin Ep. 163. ad Elâ—usium convinceth him by asking him whether a Donatist could by his Literae formatae or communicatoriae gain a man entertainment or reception in any Church that he would name to him being confident he could not doe it Thus saith Nazianzen of Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he imitated many of the Christian rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all humanity charity to them that wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way of it especially which consisted in sending letters and tâ—kâ—ns with which saith Nazianzen we use to furnish them that are in want from one nation to another The same saith Zozomen l. 5. c. 5. and Nicephorus Callistus l. 10. c. 21. almost in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He especially imitated the tokens or tesserae of the Bishops letters by which they are wont mutually to commend those that travell any whither and by that testimony obtain for them all friendly entertainment as for their most familiar acquaintance The same we may find in Lucian in his Peregrinus By which also will appear the antient notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to signifie as Baronius ad an 314. and out of him Binius t. 1. concil p. 271. and Ferrarius De antiq Eccles Epist genere l. 1. p. 45. would have them Epistles by which men were testified to be in communion with the Church of Rome which they never did but when they were written by the Bishop of that Church and neither then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church but onely Letters commendatory from one place or Church to another to recommend a person that should travell thither and so obtain for him an hospitable reception lodging diet and all things else that are contained in Zozomen under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision or necessaries that they wanted and this according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mention'd see Note on Act. 2. c. for liberality and beneficence though there is no question but among other degrees of charitable reception that of admitting them to their Churches and Sacraments was included also proportionably to the forms of their testimonies which saith Mat. Blastares were wont to mention the uprightnesse of the persons faith unreprovablenesse of his life and his degree in the Church if he had any See Justell in cod Can. Eccl. Un. p. 132. V. 13. End of that which is abolished If the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then must Christ which is the end of the law that is the Christian precepts and promises typified by the Mosaical rites and shadows be meant by it but if the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of the resemblance be more perfectly answerable to the former thus Moses put a vaile over his own face to signifie that the Israelites would not see the face that is discern clearly the most eminent and principal part of the Law which is now abolished that is of the Ceremonial law For certainly the principall part of that was the inward purity and piety signified and adumbrated by those ceremonies and now taught by Christ more distinctly and plainly and so that covering taken away ver 14. only the Jewes will not see it but as yet their understandings are blinded in the beginning of the verse CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not Paraphrase 1. Being therefore intrusted by God with so honourable a charge the preaching of this divine and glorious Gospel of Christ c. 3. 4 and 18. we have been diligent in attendance on our work 2. But have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Paraphrase 2. And have been farre from using any of those vile arts which shame might make us disguise and conceal but dealt simply and plainly mixing nothing of our own with the word of Christ but contenting our selves
We have also a more sure word of prophecie whereunto ye do well that ye take heed as unto a light that shineth in a darke place until the day dawn and the note g day-star arise in your hearts Paraphrase 19. And beside these adumbrations by way of vision in the mount we have many prophecies in the Old Testament concerning this matter v. 12. of the destruction of the Jewes and preserving of a remnant which together with Christ's predictions Mat. 24. are yet a more firm sure infallible argument to us then any other And 't is well done of you to study and observe these prophecies which may stay your hearts in this state of affliction and persecution until that day of your deliverance come or till the forerunners of it Luk. 21. 28. begin to shew themselves unto you 20. Knowing this first that no prophecie of the Scripture is of any private note h interpretation Paraphrase 20. This being a principle known to all that no Scripture-prophecie is without particular mission and appointment from God that which the prophets there have foretold being not the suggestions of their own spirits what they thought good but what God inspired and moved them to by his Spirit 's coming upon them 21. For the prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost Paraphrase 21. For none of the prophets of any time have undertaken that office on their own heads or prophesied their own fansies or perswasions but all the Scripture-prophets have been men called and sent by God on his messages and inspired and instructed by the holy Spirit of God every word which they have delivered And therefore you cannot run any hazard in depending upon that which they have foretold shall come to passe in these which they called the last days Joel 2. 28 30 31 32. and in many other places Annotations on Chap. I. V. 3. Vertue The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue beside the ordinary known notion of it for prubity of manners among men as the generical word that contains all moral and Christian vertues under it in which sense it is used Phil. 4. 8. doth in this Chapter signifie two things very distant from one another and both of them differing from this In this verse it signifies the power of God which he shewed in Christ especially the miracles which he was enabled to work and so 't is here joined with the glory whether the descent of the Holy Ghost on him and on the Apostles which is ordinarily called Shechina and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory see Mat. 3. c. or whether the glory that shone in his works and doctrine be meant by it So 1 Pet. 2. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vertues in the Plural of him that called us out of darknesse into this great light that is his miraculous power divine actions and words together But then in the 5 th verse of this Chapter the word seems to have yet a third notion and belonging there evidently to men not God as here it cannot yet be fitly interpreted by that word Vertue which is the general comprehensive title of all vertues for many of them are after named as continence patience c. and required to be superstructed upon this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue which would not be so proper but it seems rather to signifie in that notion wherein both the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine virtus are often used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16. 13. manhood courage or fortitude in adhering to Christ Mat. 16. 24. which the Gnosticks against whom he armes them would so fain rob them of now in time of persecutions so as in those verses of Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortitude is very usefull against afflictions a man may shew virtue in his death For there fortitude and virtue are all one And so to their virtue or courage they must adde knowledge that is that true Christian knowledge to which their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge falsly so styled was opposed and to that continence contrary to their uncleannesse and filthynesse and to that perseverance c. just as 2 Cor. 6. 6. after patience in afflictions ver 4. and purity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which again that it is set opposite to that pretended of the Gnosticks see the Context there and Note a. on that Chapter V. 4. Corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrumpi signifies sometimes to be debauched to sin particularly and in the most eminent manner to those sins against nature abominable heathen lusts so 2 Cor. 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have corrupted no man seems to relate to those false teachers the Gnosticks among them who did thus corrupt and seduce their disciples Agreeable to which is that speech of Heraclitus in his Epistle to Hermodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With whom have I accompanied in adultery in murther in drunkennesse in corruption or pollution I corrupt I wrong no man of them all Thus was Socrates accused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a deceiver a debaucher corrupter of youth and this the summe of his accusation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wrongs and corrupts the young men So in a narration of Hippolytus in Palladius of a Christian Virgin put by the tyrannical Judge into a brothel-house the debauch'd young men strait came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to company with her for corruption that is to commit all filthinesse with her And so after he that freed her from that house is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have delivered her from this dishonourable or vile corruption And so c. 11. 3. So perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 11. 18. corrupting the earth see Note c. So Ephes 4. 22. the old heathen condition is called the old man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted according to those lusts of deceit that is the unnatural lusts of the heathen world then brought into the Church by the false teachers the Gnosticks So Jude 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these they are corrupted noting their corrupt practices contrary to nature Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius Epist ad Ephes is by the Translator rendred Masculorum concubitores and by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle of Barnabas in this sense so vulgar in other Authors And thus it clearly signifies in this place and others of this Epistle having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in lust added to it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the world referring to those unnatural Gentile practices So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption c. 2. 12. is all unnatural filthinesse see Note on Rom. 8. 1. and Note on 2 Pet. 2. b. V. 5. Knowledge The true notion of the word 〈◊〉
preserve you here and to bring you to blisse eternal 22. And of some have compassion note m making a difference Paraphrase 22 23. And for others that are any way corrupted by these false teachers deal with them after different manners as their condition requires those that waver and are unsteddy rebuke and so recover them out of their danger with mildnesse do not cast them out of the Church deal mildly and mercifully with them receive and pardon them and for others that are intangled and corrupted by these seducers deal with them as the Angel did with Lot proclaim the terrors of the Lord unto them the approaching destruction that will suddenly overtake them hasten them to fly for their life to get out of this Sodome this sinfull abominable and formidable condition as men that are ready to have the vengeance of heaven fall upon them and these men snatch as out of a fire which will singe them if they stay but one minute in it and will devour them if they make any longer abode there and bring them to a hatred of all the beginnings and least degrees of impurity and uncleannesse as when a man would avoid the infection of the pestilence he will fly from and not dare to touch any garment of an infected person see Rev. 3. 4. 23. And others save with fear pulling them out of the fire hating even the garments spotted by the flesh Paraphrase 23. And for others that are any way corrupted by these false teachers deal with them after different manners as their condition requires those that waver and are unsteddy rebuke and so recover them out of their danger with mildnesse do not cast them out of the Church deal mildly and mercifully with them receive and pardon them and for others that are intangled and corrupted by these seducers deal with them as the Angel did with Lot proclaim the terrors of the Lord unto them the approaching destruction that will suddenly overtake them hasten them to fly for their life to get out of this Sodome this sinfull abominable and formidable condition as men that are ready to have the vengeance of heaven fall upon them and these men snatch as out of a fire which will singe them if they stay but one minute in it and will devour them if they make any longer abode there and bring them to a hatred of all the beginnings and least degrees of impurity and uncleannesse as when a man would avoid the infection of the pestilence he will fly from and not dare to touch any garment of an infected person see Rev. 3. 4. 24. Now unto him that is able to keep you from falling and to present you faultlesse before the presence of his glory with exceeding joy Paraphrase 24. Now to him who is able to support you from apostatizing and having done so to present you to himself at his appearance to destroy his enemies such as shall be accounted blamelesse before him and to have matter of rejoicing and triumph not of sadnesse or fear from that coming of his 25. To the only wise God our Saviour be glory and majesty dominion and power now and ever Amen Paraphrase 25. To him whose dispensations and methods of oeconomy are so infinitely wise and those so wonderfully express'd in this very matter that none else can pretend to the like in any degree to him who hath thus dealt with us in Jesus Christ preserved us wonderfully who believe and keep constant to him be ascribed all glory and divine greatnesse all dominion over all men and creatures from all eternity through all time particularly at this time wherein his power shines so illustriously and to all eternity So be it Annotations on S. Jude V. 1. Before of old ordained to this condemnation The way to interpret this as almost any other difficulty in this Epistle will be by comparing it with the second of Peter which is almost perfectly parallel to this There these men are spoken of c. 2. 3. and the passage that there seems parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. bringing on themselves swift destruction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom judgment for some while lingreth not and their destruction doth not nod ver 3. which signifies in both places the certain and quick destruction that is likely to come upon those men who by complying with the Jews and professing themselves to be such to avoid their persecutions are by the Roman destroyers taken for Jews and so speedily soon after this time devoured Only in this place is mentioned the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being formerly set forth or written of answerable to which is 2 Pet. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you shall be false teachers which being an affirmation that there shall be must be grounded on some prophecie or prediction that there should And that is clearly to be found in Christ's prediction of the destruction of the Jews Mat. 24. 10. before which there should come false prophets all one with the false teachers in S. Peter see 1 Joh. 2. 6. by which the Gnosticks are certainly to be understood see Note on Mat. 24. d. And therefore at the writing of Saint Jude's Epistle these being actually come in he speaks not of them by way of prophecie that they shall come but applies to them the former prophecie that they are the men that were before written or prophesied of by Christ in the Gospel of S. Matthew and so capable of that title In stead of this when S. John 1 Joh. 2. 18. speaks of this very matter he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye have heard that Antichrist cometh so now there are many Antichrists by which saith he we know that it is the last hour just as S. Matthew had made it a prognostick of the coming of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fatal period of the Jews By this it appears first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly here referrs to Christ's time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forewritten of to Mat. 24. or the passage there see down and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment or condemnation to that great destruction that should fall about that time upon all the obdurate unbelieving Jews and false teachers Gnosticks or other abominable Christians whose sin is set down in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impious c. their judgment or condemnation in these As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self it signifies no more then to be set forth or exposed to publick view as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing pasted up upon a door to signifie ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus and so we have it used Gal. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom Christ hath been set forth before their eyes only by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it it is here made to signifie prophecie or prediction somewhat formerly set forth or
I saw another Angel ascending from the East having the seal of the living God and he cryed with a loud voice to the four Angels to whom it was given to hurt the earth and the sea 3. Saying Hurt not the earth neither the sea or the trees till we have note c sealed the servants of our God in their foreheads Paraphrase 2 3 4. And whilst this was a doing I saw another Angel coming on a message from Christ intituled the East or rising Sun see note on Luk. 1. s. and Rev. 16. f. with a writing sealed an ordinance or commission from God in his hand that they proceed not to any such act of mischief till the believers or orthodox pure steddy Christians be sealed that is put into a safe condition that they partake not in that destruction And these that are thus sealed and so-preserved though they are a very small despicable number in respect of the far greater number of those that were destroyed onely a remnant as Noah's family of the old world or Lot's of Sodome see Luk. 17. 27 29. and note on Mat. 24. k. are yet fourteen myriads and four thousand that is a great number not precisely so many or just 12000 and no more of every tribe and these were by God's appointment to be secured before the judgements were to break out upon that people 4. And I heard the number of them which were sealed and there were sealed an note d hundred and fourty and four thousand of all the tribes of the children of Israel 5. Of the tribe of Judah were sealed twelve thousand Of the tribe of Reuben were sealed twelve thousand Of the tribe of Gad were sealed twelve thousand 6. Of the tribe of Aser were sealed twelve thousand Of the tribe of Nephthali were sealed twelve thousand Of the tribe of Manasses were sealed twelve thousand 7. Of the tribe of Simeon were sealed twelve thousand Of the tribe of Levi were sealed twelve thousand Of the tribe of Issachar were sealed twelve thousand 8. Of the tribe of Zabulon were sealed twelve thousand Of the tribe of Joseph were sealed twelve thousand Of the tribe of Benjamin were sealed twelve thousand 9. After this I beheld and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the Lamb clothed with white robes and palms in their hands Paraphrase 9. After this immediately I saw all the orthodox pure constant Christians whether Jewes or Gentiles every where dispersed of all nations that had continued thus long under persecution of the Jewes see v. 14. looking up with faith and constancy to Christ attending this vengeance of God on the unbelieving Jewes and owned and acknowledged and rewarded by God as those that had stuck to the faith and persevered constantly Mat. 24. 13. though they had not resisted unto blood Heb. 12. 4. 10. And cryed with a loud voice saying note e Salvation to our God which sitteth upon the throne and to the Lamb. Paraphrase 10. And these praised God for his deliverance as the Martyrs called for vengeance c. 6. 9. acknowledging all their delivery to be imputable as a most remarkable act of mercy to God the Father and to Christ on whom they have believed 11. And all the Angels stood round about the throne and about the elders and the four beasts and fell before the throne on their faces and worshipped God 12. Saying Amen Blessing and glory and wisdome and thanksgiving and honour and power and might be unto our God for ever and ever Amen Paraphrase 11 12. And a multitude of Angels stood waiting on God and encompassing the Bishops of Judaea which were together with the Apostles to be gone out of the Countrey at this time and so to partake of this delivery and they joyned with them in this rejoicing and blessing of God 13. And one of the Elders answered saying unto me What are these that are arrayed in white robes and whence came they Paraphrase 13. And me thought one of the Bishops ask'd me who I thought those were or whence that were in the white garments of unspotted innocence v. 9. 14. And I said unto him Sir thou knowest And he said unto me These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. Paraphrase 14. And I told him I knew not desiring him to tell me And he told me saying These are the Confessors though not Martyrs ver 9. that ventured their lives for Christ in the confessing him constantly 15. Therefore are they before the throne of God and serve him day and night in his Temple and he that sitteth on the throne shall dwell among them Paraphrase 15. Who shall therefore live to enjoy some tranquillity and peaceable assembling to serve him in the Church see 2 Thess 2. 1. and Rev. 5. 10. 16. They shall hunger no more neither thirst any more neither shall the Sun light on them nor any heat Paraphrase 16. They shall no more be persecuted or restrained from assemblies see Isa 49. 10. 17. For the Lamb which is in the midst of the throne shall feed them and shall lead them unto living fountains of waters and God shall wipe away all tears from their eyes Paraphrase 17. But live peaceably in Christ's fold see Psal 23. 2. and having sown in tears they shall now reap in joy the fruits of their patience and perseverance see Isa 25. 8. a peaceable time of serving God Such as the Christians had in the days of Vespasian and Titus after the destruction of the Jewes Annotations on Chap. VII V. 3. The earth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or land signifies not the whole world but particularly the land of Palaestine in many places of the New Testament according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews see Note on Mat. 5. b. and so in like manner the four corners of the land Ezech. 7. 2. Thus saith the Lord God unto the land of Israel An end The end is come upon the four corners of the land And so sure 't is very generally almost constantly taken in this book and accordingly is to be rendred the land and not the earth as in the fifth commandement and in the Prophets generally the Hebrew is wont to be rendred and in the latter part of this verse where 't is set opposite to or distinct from the sea c. it may possibly signifie Judaea or that part of Palaestine Ib. The sea If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea here be taken for any part of Palaestine distinct from Judaea it may then seem to signifie that part of the countrey which was near the sea or lake of Genesareth see Note on Luk. 8. c. as Capernaum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sea-side Mat. 4. 13. in the borders of Zabulon and
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
1. 350. 2. Fulfill the word 652. 2. Fulfilled 21. 2. 28. 2. 337. 1. Fulness 495. 1. Fulness of God 621. 2. Fully come 337. 1. a thousand six hundred Furlongs 920. 2. G. Gabbatha 323. 1. Gadara 46. 2. Gained 286. 1. 433. 1. Gainsaying 851. 1. Gaius 846. 1. Galatians 595. Galilee of the Gentiles 2â— 2. out of Galilee no prophet 292. 2. Gall of bitterness 360. 2. Gates of hell 84. 1. 760. 2. Gather together 616. 2. our Gathering together unto him 679. 1. which God Gave 862. Genealogies 687. 1. General Epistle 770. 842. General assembly 764. 2. Generation 6. 1. 116. 1. Generation of vipers 832. 2. declare his Generation 361. 2. Genesaâ—et 77. 2. Gentiles 292. 1. reigne over the Gentiles 507. 1. times of the Gentiles 256. 1. Gentleness 586. 1. in the holy Ghost 483. 1. Gift of the holy Ghost 338. 2. 351. 2. Gift 79. 1. 112. 1. 743. 2. good Gift 644. 1. heavenly Gift 738. 2. gave Gifts 623. 1. Gird 233. 1. I will Give him 879. 2. Give repentance 710. 1. there was Given him 915. 1. my Father Giveth me 286. 1. 668. 1. oile of Gladnesse 132. 1. Glory 8. 2. 85. 2. 270. 1. 443. 2. 484. 1. 547. 1. 619. 2. 748. 2. 804. 1. 810. 1. 812. 2. Glory of Christ 326. 1. 776. 1. 851. 1. Glory which thou hast given me 287. 2. Glory of God 455. 2. Glory of God in the face of Jesus 804. 1. weight of Glory 576. 2. Glorifie God 919. 1. Glorious Gospel 687. 1. Glorying 291. 1. Gnashing of teeth 46. 1. God 670. 2. God blessed for ever 484. 2. is not of God 832. 1. neither bid him God speed 844. 2. Godlinesse 694. 2. Godliness is gain 695. 2. Goeth not out 846. 1. Gog 941. 2. Gog and Magog 916. 2. Gold 11. 2. 797. 2. Gold of the Temple 112. 2. Gold tried in the fire 882. 1. Gold silver 518. 2. Gone out 205. 1. Gone up 409. 2. Good 32. 2. 98. 1. it is Good 532. 1. Good gift 644. 1. Good manners 564. 2. Good things 245. 2. Good will 196. 1. Good word of God 739. 1. Good work 692. 1. Good works 32. 2. 720. 1. Gospel 3. 2. 919. 1. everlasting Gospel 191. 1. 919. 1. my Gospel 449. 2. Governments 552. 2. Governor 198. 1. Grace 189. 1. 410. 1. 620. 1. 786. 2. 769. 1. 629. 1. 768. 2. Grace abound 585. 1. my Grace 637. 2. Grace of life 798. 2. Grace for Grace 799. 1. throne of Grace 734. 2. Grace and truth 768. 2. Grant 191. 1. Grasse 901. 1. Grasse of the field 38. 2. green Grasse 898. 1. Great 945. 1. Great city 919. 2. Great commandement 108. 2. Great men 892. 2. ran Greedily 852. 1. Greeks 292. 1. 307. 1. 350. 1. in a Green tree 264. 1. Grieved 504. 1. Grievous 643. 1. Grinde to powder 104. 2. Grudge not 784. 1. Guilty of the body 132. 1. H. an Haeretick 721. 1. Hand 156. 2. is at Hand 679. 2. 680. 1. thy Hand 344. 2. with my own Hand 724. 2. holy Hands 690. 1. lay Hands on 360. 1. 700. 1. Hands which hang down 764. 1. Handle not 656. 1. Hand-writing 655. 1. on these two Hang all 108. 2. Hanged himself 137. 1. Hard 821. 1. Hardeneth 485. 2. Harme 433. 2. Harmelesâ—e 56. 1. Harpes 888. 2. Harvest 920. 1. what I Hate that I doe 472. 1. Hath not the Father 829. 2. Hath the Sonne 829. 2. Have 74. 1. 234. 2. 340 2. Head 548. 1. 624. 2. dishonours his Head 547. 1. power on her Head 547. 2. 548. 1. one of his Heads 912. 2. falling Head-long 137. 1. 334. 1. Heard 617. 2. 776. 1. 736. 1. ye have Heard 828. 1. Hear 29. 2. Hear in the ear 56. 2. Hearing 301. 2. Hearken 384. 1. Heart 768. 2. whose Heart God hath opened 832. 2. Hearts 188. 1. Heaven 631. 1. things in Heaven 652. 1. Heavens 104. 2. 819. 2. Heavens and earth 650. 2. 818. 1. Heavens were of old 818. 1. Heavenly 275. 1. Hebrew 323. 1. Hebrew tongue 422. 1. Hebrew 292. 1. 725. take Heed 34. 1. if sons then Heires 477. 1. Heires of salvation 729. 1. Hell 62. 2. 944. 1. gates of Hell 84. 1. 760. 2. Help 226. 1. Helps 552. 2. Henceforth 116. 2. 133. 1. 920. 1. God's Heritage 806. 1. Herodians 116. 2. Hid themselves in dens 892. 2. Hide a multitude of sins 787. 1. Hidden man of the heart 797. 1. High 945. 1. High places 631. 1. God's High-priest 200. 2. High-priests 198. 1. kindred of the High-priest 344. 1. Higher powers 499. 1. in Himself 591. 1. Hold to the one 37. 2. lay Hold 704. 1. lay Hold on eternal life 812. 1. Hold the truth in unrighteousnesse 443. 1. Holy 532. 2. Holy Ghost 326. 2. full of the Holy Ghost 350. 2. praying in the Holy Ghost 853. 2. Holy ground 807. becometh Holinesse 718. 2. keepers at Home 719. 2. Honour 656. 2. 699. 2. 798. 2. 812. 2. double Honour 699. 1. marriage is Honorable 767. 1. Hope 192. 1. 478. 2. 731. 1. Hopeth all things 556. 1. Hoping for nothing again 211. 1. Horn of salvation 190. 2. Horns 914. 2. Hosanna 103. 1. mine Host 846. 1. that day and Hour 172. 1. about the sixth Hour 323. 1. House 115. 2. 333. 2. 367. 1. 566. 1. 731. 1. House of God 693. 2. House of Onesiphorus 707. 1. Church in their House 566. 1. Houses brethren 818. 2. House-top 57. 1. 123. 1. my God will Humble me 522. 2. in his Humiliation 361. 2. Humility 656. 2. Hundred-â—old 74. 1. 96. 2. Hunger and thirst 210. 1. Husk 241. 1. sung an Hymne 133. 2. Hymnes 630. 1. Hypocrisie 780. 2. Hypocrites 34. 2. 124. 2. I. James 562. 1. 601. 1. 770. James the lesse 181. 2. Jannes and Jambres 711. 2. Idle word 68. 2. 70. 2. Idol is nothing 535. 1. Idols 841. 2. keep from Idols 526. 2. meats offered to Idols 397. 1. Idolaters 525. 1. wholly given to Idolatry 405. 1. Jeremie the prophet 745. 1. say they are Jewes 875. 1. Jesting 628. 1. testimony of Jesus 865. 1. Jezabel 680. 2. 877. 1. If 234. 1. 709. 2. make an Image to the beast 915. 1. Impossible 739. 2. Impute sin 455. 1. Imputed for righteousnesse 455. 1. In 621. 2. In the 145. 1. In thee 605. 1. I In the Father 312. 2. you In me 313. 2. I In you 313. 1. Incense 888. 2. time of Incense 187. 1. Incontinence 532. 1. 801. 1. Incorruptible 540. 1. Indebted 229. 1. meat Indeed 244. 1. 288. 2. Infirmities 479. 1. 607. 1. took our Infirmities 46. 1. Inhabiters of the earth 899. 2. Inheritance 616. 2. Inlightened 738. 1. Iniquity 555. 2. 682. 2. 828. 1. Inner man 797. 1. that he may Instruct him 516. 1. Instructed in the law 450. 2. before Instructed 76. 1. make Intercession 49â— 1. Intercessions 689. 1. private Interpretation 813. 2. easy to be Intreated 586. 1. Intruding 6â—5 2. Intrusted 453. 2. first of John 822. second of John 842.
〈◊〉 〈◊〉 〈◊〉 * an abortive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †toward me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * neither hath Christ been raised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have hoped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †shall deliver up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †take 〈◊〉 or bring to nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * this is with an exception of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For Eâ—◠†also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * doe we 〈◊〉 hazards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †according to man ‖ dispositions * truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I tell you it that you may be asham'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * what kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * an animal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †an animal * For so it hath been written †was * I tell you a secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he shall sound the trumpet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Comm. in Isâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Elench c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusch l. 4. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * treasuring up whatsoever ne gains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †those by letters will I seed for Theophylact c. sever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the preceding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * worthy for ne also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I shall have past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * whither I go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * securely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * lexhore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †worketh with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * quieted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * on Rom. 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the God and Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †upon us abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * wrought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * you are †we our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * also yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the favour conferr'd on us for the sakes of many may by many be thankfully acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or those things also ye acknowledge for the Syriack leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hope that ye will * our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * again from Macedonia to come to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †had this resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or was thus wâ—lling â—oâ— the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are in him yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or therfore through him are Amen for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to God for his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that we exercise dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 12. p. 1173. * this very thing did I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †made sorry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * but in part that I may not lay weight upon him all you †before the many * exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have I written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ have forgiven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that we be not over-reach'd by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for the Gospel of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the knowledge of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among them that are escaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or from death â—o death for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †deale as bucksters with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being manifested that ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fitted us or enabled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in the writings being ingraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †which is done away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in glory †administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * were †was not so much as glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †looked not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or face for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈…〉 p. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * grow not sluggish or cowardly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * so that the illumination of the Gosâ—el of the glory of Christ hath not shin'd to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or in vessels of shell * griped †brought to extremities stâ—aitned but not despairing * pursued but not left behind †that the death is wrought in us but the life in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * benefit having abounde◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †excéed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * are not sâ—ornfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †most superlative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * temporary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 6. p. 855. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to put on over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †we be found clothed not naked 〈◊〉 〈◊〉 〈◊〉 〈◊〉