〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any administration or discharge of any office by going in and going out Which if it be applyable to the latter of them taken alone as it is both here and in that place of S. Chrysostome then 't is a farther account of the propriety of this sense which I have affix'd to it this coming of Christ to the destruction of his crucifiers being an eminent act of administration of his regal office and thence oft called the kingdom of God in the executing judgement on such traiterous opposers of his kingdom V. 51. Received up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applyed to Christ may possibly belong to his assumption up to heaven out of this world which then might be said to draw near but 't is somewhat more probable that it should signifie his Crucifixion which was to be at Jerusalem toward which place he is here said to go because his time was come And to this the expression agrees which is used by Christ Joh. 12. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I be lifted up which the text saith was a testification of the kind of his death that is of his crucifixion and indeed the Syriack word for the Crosse being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to erect or lift up noting the tignum or palus which was in sublime erectus to be crucified in the Syriack expression will be to be exalted or lifted up V. 55. Spirit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit is very diversely taken in the New Testament 1. sometimes with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and sometimes without it for the eternal Spirit of God the holy Ghost the third person in the sacred Trinity Mat. 28. 19 into which we are baptized And from thence 2dly for the graces and gifts of that Spirit whether those that are of use to all sorâ—s of men as the Spirit of supplication Zach. 12. 10. that is zealous ardent prayer and accordingly we read of praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. 18. in or with the Spirit and Iude 20. with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with the holy Spirit praying as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency So Eph. 5. 19. being filled with the Spirit in opposition to being drunk with wine is expressed by speaking in Psalms and hymnes and spiritual songs in or with the heart zealously and cordially Or whether those which belong not to all but onely to those which are thus to be qualified for any office whether Regal or Prophetick or Evangelical So the Spirit of prophecy Act. 2. 18. and the double portion of Elias's Spirit that is the right as of primogeniture of succeeding him in his prophetick office So 1 Cor. 14. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of Spirits that is of those gifts of tongues c. that were given the Apostles for the planting of the Gospel So v. 2. he that speaks with tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks in an hidden unintelligible manner by that gift of tongues see v. 19. and 23. for no man heares that is understands him and in the same sense v. 14. my Spirit that is my gift of tongues prayeth I make use of that gift which no body but my self understands c. 3 ly 'T is taken for an Angel whether good or bad good Revel 1. 4. bad Mar. 1. 23. 5. 2. and unclean that is diabolical or evil spirit as appeareth v. 9. From the ambiguity of which it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 1. is taken in the latitude both for those that are acted with an evil and which are inspired with a good Spirit the Spirit of God which is looked on as a fountain of all supernatural revelations 1 Cor. 2. 12. and opposed there to the spirit of the world that which the world knows or can reveal to us see Note on Rom. 9. a. To this I suppose must be reduced another notion not farre distant wherein the word Spirits signifies teachers pretenders to inspiration from God whether truely or falsly so 1 Ioh. 4. 1. Believe not every spirit but trie the spirits whether they be of God Give not heed to every teacher but examine all such pretenders whether they be truely of God or no for as it followes many false prophets have gone out into the world where those false prophets are one sect of those spirits which must be examined So v. 2. by this ye know the spirit of God that is a truely inspired teacher sent by God Every spirit which confesses Jesus Christ which is come in the flesh is from God And v. 3. Every spirit which confesseth not c. the spirit again is the teacher for to him onely it belongeth to confesse or not confesse And this is that of Antichrist the Antichristian teachers which cometh and now is in the world which cannot be affirmed again but of a person Which is yet more manifest v. 5. They are from the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine therefore they speak from the world and the world heareth them You are from God he that knoweth God heareth you Where the spirits before are now described as teachers worldly or divine and again expressed in the end of ver 6. by the Spirit of truth and the spirit of errour either orthodox or erroneous seducing teachers the latter of which are distinctly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceivers or impostors 2 Ioh. 7. and those with the same character affix'd to them that belonged to the spirits which were not of God 1 Ioh. 4. 3. From whence it will be most reasonable to interpret the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seducing spirits 1 Tim. 4. 1. of persons also though the doctrines of devils that are joyned with them would incline to interpret them of doctrines taught by such 4 ly 'T is taken sometimes for an apparition the shape or seeming of a body without any real corporeity in it So Luk. 24. 37 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought they saw a spirit for which Mat. 14. 26. and Mar. 6. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phantasme is used 5 ly It is taken for the spirit of man the supreme diviner faculty opposed to the body of flesh Gal. 5. 17. 1 Thess 5 23. and set higher then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul common to man with other sensitive creatures So 1 Cor. 2. 11. the spirit of a man that is in him to which it belongeth to search to the secrets and bottome of him So 1 Pet. 3 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the spirits and souls of men of the meaning of which place see Note on 1 Pet. 3. f. So Ioh. 6. 63. the spirit that enliveneth is the soul that animates the body as Jam. 2. 26. And from
girdle restrains and keeps in the body Secondly Righteousnesse sincere faithfull obedience to Christ to guard the whole man from assaults of sin as the breast-plate guards him Isa 59. 17. Thirdly The practice of Christian charity and peaceablenesse to supply the place of shooes that ye may goe on expeditely in the Christian course and not fall or miscarry by the way through the traps that hereticks and schismaticks lay to wound and gall you and hinder your progresse 16. Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked Paraphrase 16. Fourthly Faith or the believing both the promises of Christ to all reformed penitents and the threats to all impenitent sensual persons which will keep temptations â—rom entring and be able to allay the pleasures of those sensual baits proposed to you either by Satan of any other tempter which like poysoned darts which are wont to inflame the parts that are wounded with them and therefore are called fiery darts as the serpents with poysonous stings are called fiery serpents will wound you to death if the consideration of your duty the promises and terrors of Christ received by your faith doe not help to quench them 17. And take the helmet of salvation and the sword of the Spirit which is the word of God Paraphrase 17. Fifthly The hope of salvation which may serve as an helmet Isa 59. 17. to bear off any blow at least secure you from the hurt of it that can light upon you And sixthly â—he Spirit that is the word of God which may serve as a sword to assault the assailants and destroy them to slay all that is temptation in them by proposing to the Christian much stronger motives to obedience then the world can afford to the contrary 18. Praying alwaies with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all saints Paraphrase 18. Praying heartily and fervently see note on Luk. 9. e. upon every opportunity and time of need for God's assistance to enable you to persevere and for the removal or averting of temptations not so much for secular as spiritual things which Theophylact sets as the meaning of the phrase in the spirit and then adding vigilancy to prayer and so continuing and persevering in a constant performance of that office of prayer for all virtues and graces that are needfull for you and all means that may tend to the securing or increasing holinesse in you 19. And for me that utterance may be given unto me that I may open my mouth boldly to make known the mysterie of the Gospel Paraphrase 19. And let not these your prayeâ—s be wholly confined to your selves but let me have my part in them that I may be enlarged from my present restraint and so have liberty to propagate the faith of Christ see note on 1 Cor. 1. b. and publickly or freely or with authority see note on Joâ— 7. a. to pâ—each to the Gentiles and in stead of the heathen mysteries wherein all their impieties are acted to reveal to them the nature of the Gospel to which they are initiated the purity and holinesse which are there required 20. For which I am an Embassadour in bonds that therein I may speak boldly as I ought to speak Paraphrase 20. For the maintaining of which I am persecuted and being imprisoned doe still continue to preach it that I may by it be emboldned to speak as I ought 21. But that ye also may know my affairs and how I doe Tychicus a beloved brother and faithfull minister in the Lord shall make known to you all things 22. Whom I have sent unto you for the same purpose that ye may know our affairs and that he might comfort your hearts Paraphrase 22. to give you such an account of my afflictions and imprisonment as may not afflict but give you matter of rejoicing 23. Peace be to the brethren and love with faith from God the Father and the Lord Jesus Christ Paraphrase 23. I beseech God the Father and our Lord Jesus Christ to bestow upon your whole Church the grace of peaceablenesse and charity and true faith 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen Paraphrase 24. The blessing of God be on all those that continue constant in their love to Christ and are not corrupted out of it by any of the baits or seductions of these times See note on Rev. 2. b. Written from Rome unto the Ephesians by Tychicus Annotations on Chap. VI. V. 12. High places What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be soon discerned first by remembring that the several regions of the aire and all above the globe of the earth is in the Hebrew stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Greek of these books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie those places the several regions of the aire secondly that the Syriack reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits and the phrase spirits of wickednesse readily signifying wicked spirits and those oft used to denote Devils the spirits of wickednesse in heavenly places will be no more then the powers of the air under their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prince c. 2. 2. that is devils under Beelzebub the prince of the devils These are here distinguish'd from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly rulers of the darkness of this age Noting several sorts of devils either in respect of their mansions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius ad Ephes aerial or earthy spirits or else of the inclinations which they suggest The earthy devils suggesting grosser carnal appetites filthinesse of the flesh c. the aerial pride vain-glory malice c. the filthinesse of the spirit And the Gnostick hereticks by power of sorcery seducing men to both sorts of these filthinesses all fleshy abominable lusts and all malice and rancour against the Orthodox Christians it is here truly said that they were to contend with both sorts of evil spirits terrestrial and aerial the terrestrial that ruled among the heathen dark parts of the age and the aerial wicked spirits V. 15. Shod The use of shooes in the celebration of the Passeover hath been formerly observed For so the Israelites were commanded at their eating of it that they might be ready for their journey to have each of them their shooes on their feet so when the Apostles Mar. 6. 8. were commanded to be shod with sandals the meaning is that they should be ready to take their journey So in Plautus calceati dentes shod teeth that is ready to devour the feast So the Aegyptian virgins were not permitted to wear shooes that is to be ready to goe abroad All this belongs to the explication of this phrase as it is joyned with
applied to the stature of the body Nay such as are come to their full growth as the farre greatest part of Christs auditors were could not thus hope to adde one thousandth part of a cubic to their stature but on the other side a Cubit will seeme but a small part to the many yeares of a long life and he that is of the fullest growth may yet hope to enlarge the period of his life and to that generally mens sollicitude is applied by diet Physick c. to acquire long life not to encrease their stature 3 ly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cubit is ordinarily a measure of the longitude of any space Jo. 21. 8. Jos 3. 4. and so saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and generally the same is said of other measures of the ground c. and particularly of a Race to which mans life is compared Job 9. 25 and 2 Tim. 4. 7. in the Scholiast on Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The race as it signifies the place wherein they run was the space of 300. cubits and so in Mimnermus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even now cited proportionable to that of David Thou hast made my dayes as it were a spanne long a measure much lesse then a cubit applied to our dayes or space of life V. 28. Toyle The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly belong to husbandry-labour plowing sowing c. So 2 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the husbandman labouring and Joh. 4. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reap what you have not labour'd that is ploughed and sowed c. and so here of Flax which is first sowed and pluck'd c. before it comes to spinning V. 30. Grasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any thing that growes in the field or garden here the Genericall word is restrain'd by the Context and reserring to the lilies of the field v. 28. doth signifie a flower see Note on c. 7. e. one day glorious and beautifull in the field and the next day or soon after cut down and used for the heating of ovens or fornaces CHAP. VII 1. JUdge not that ye be not judged Paraphrase 1. The sin of judging is very rise among the Jewes see note on Rom. 2. 2. against this therefore you are to be forewarned Observe not other mens words or actions severely or without mercy lest you suffer the same from others which you doe to them and will be most unwilling to suffer from them nay feel the like severity from God when he comes to judgement Jam. 2. 12. 2. For with what judgement ye judge ye shall be judged and with what measure ye mete it shall be measured to you again Paraphrase 2. For you have reason to expect to be dealt with both by God and man as you your selves deal with others in this particular and this generally is so observable that it is become a proverb among you see note on c. 10. h. that with c. 3. And why beholdest thou the note a more that is in thy brothers eye but considerest not the beam that is in thine own eye Paraphrase 3. How strange a thing is it that thou should'st look so severely on the light faults of others who hast for the most part so much vaster crimes particularly this of judging others to be censur'd and reform'd in thy self this makes thy censuring others very unreasonable in thee 4. Or how wilt thou say to thy brother Let me pull out the more out of thine eye and behold a beame is in thine owne eye Paraphrase 4. Which way in reason shalt thou ever be fit so much as to reprehend or direct another to amend any the least fault much lesse to judge him when thou art thus guilty of greater faults thy self Thy continuing still guilty of such greater sins such is this of judging others argues either no need of having his lesser faults reformed or thy no skill to assist him therein 5. Thou hypocrite first cast out the beame out of thine own eye and then shalt thou see clearly to cast out the mote out of thy brothers eye Paraphrase 5. The beginning with other men judging of them and neglecting the reforming of thy self is a piece of hypocrisie Take care to reform thy self first then wilt thou be better able to work a reformation of any even the smallest sin in another 6. Give not that which is holy unto the dogs neither cast ye your pearls before swine lest they note b trample them under their feet and turn again and rent you Paraphrase 6. And for this matter of reprehending others all holy advices and admonitions out of Gods word because they are a very pretious deed of charity and so in like manner for all other holy things the word and prayer and the use of the sacraments c. by way of analogie with that of reprehension here particularly spoken of v. 4. take care they be not cast away upon those that are incorrigible and will but return the reproaches and contempt for them as swine tread under feet the most precious jewels that are offer'd them and as dogs often tear them that give them what is most precious 7. Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you Paraphrase 7. And that your selves may be blamelesse free from the greater and lesser guilts and so for all other things you want apply your selves to God in prayer and that will be a means of obtaining it Lu. 11. 9. 13. Ja. 5. 6. 8. For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Paraphrase 8. For prayer if joyned with constancy and importunity never misseth to obtain that which is most for his benefit to receive and therefore shall not fail to obtain grace 9. Or what man is there of you whom if his son aske bread note c will be give him a stone 10 Or if he aske a fish will he give him a serpent Paraphrase 9 10. Any father will give his sonne which asks him profitable things those things for which he asks at least will give him other things as good or better but by no means worse or hurtfull nay if he ask such he will not give them 11. If ye then being evil know how to give good gifts unto your children how much more shall your father which is in heaven give good things to them that ask him Paraphrase 11. If you therefore which are not alwaies willing to give and doe not alwaies know what is good for your children doe yet not make such ill returns to your childrens requests as to give them serpents for fishes how much more shall God be sure to give you those things that are best for you though not alwaies in kind what you ask for because that is not alwaies
the Prophets in the Old Testament and not seldome used in the Writers of the New So Mat. 12. 22. the blind and the dumb both spake and saw that is the blind saw and the dumb spake and c. 18. Christ having mention'd the three degrees of Admonition by one alone by two or three and by the Rulers in the presence of the assembly v. 15 16 17. he then resumes to speak somewhat farther of each of these and begins first with the last what in case of such refractarinesse the Rulers of the Church are to doe Verily I say unto you Whatsoever ye shall bind on earth c. v. 18. And then v. 19. in reference to the second thing mention'd the admonition in the presence of one or two v. 16. Again Verily I say unto you that if two of you shall agree upon the earth c. it shall be done unto them of my Father From which before he proceeds back again in the first place to the first of the private admonition Peter asks a question which introduces the discourse which was proper to have been deliver'd on that subject So c. 23. 16. Christ having mention'd swearing by the Temple first and then by the Altar v. 18. he after refuming them both again v. 20. begins first with that of the Altar and then that of the Temple after it So in that c. 23. 25. having mention'd first the outside of the cup and platter and then the inside v. 26. he returns first to the cleansing of the inside then the outside of it So Rom. 212. S. Paul having affirm'd two things the first of the Gentiles that had not the Law that they should perish without it the second of the Jews that had the Law that they should be judged by it he v. 13. speaks first of the second for the hearers of the Law c. and then v. 14. of the first For when the Nations c. So Rom. 14. having set down two heads of discourse that the strong should not set at nought the weak Nor secondly the weak judge or condemn the strong v. 3. he resumes the latter first v. 4. who art thou that judgest and then v. 10. returns to the former and thou why dost thou set at nought thy brother So 1 Cor. 6. 11. After the general of washing which contains the two subsequent sanctifying and justifying the mention of our Lord Jesus Christ which is first named belongs to the latter that of Justification and the Spirit of our God to the former that of Sanctifying So 2 Cor. 2. 15. Having mention'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first them that are saved and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that perish he goes back v. 16. first to the latter to those a savour of death unto death then to the former to those a savour of life unto life So Philem. 5. hearing of thy love and faith which thou hast toward the Lord Jesus and toward all Saints 't is apparent that the Saints are the object of the Love and the Lord Jesus of the Faith So Heb. 5. where in the four first verses there are three things propounded of an high-Priest 1. that he offer for sin 2. be compassionate to sinners and to that end be himself infirm and offer for himself as well as the people 3. that he be called to this office by God himself To these three all applied to Christ the Apostle speaks particularly and to the last first So likewise Christ glorified not himself to be an high-Priest c. v. 5. 6. Then to the second v. 7 8. who in the daies of his flesh offer'd up prayers c. and then to the first last v. 9. being made perfect he became the author of eternal salvation c. So Heb. 9. 1. having named two things the ordinances of worship and the worldly sanctuary he dilates first on the last of them v. 2 3 4 5. For there was a tabernacle made c. and then after comes back to the former v. 6. Now when these things were thus ordain'd the Priest went alwayes c. So Heb. 10. 33. having mention'd two acts of suffering in them the first personal in themselves by reproaches and afflictions the second by way of sympathy with the Apostles in the next verse he resumes both but first the latter for ye had compassion on me in my bands and then the former took joyfully the spoiling of your goods So 2 Pet. 3. where the Atheists objection consists of two parts 1. that God hath not made good his promise concerning his coming v. 4. 2 ly as a proof of that that there had been no sensible mutation since the beginning of the world in the latter part of the verse The Apostle makes answer first to the latter v. 5 6 7. and then comes back and satisfies the former also v. 8. c. And to instance no more two examples of this there are most clearly here in this place The first in the sixt and seventh verses for having mention'd two things v. 5. pulling out the beam in thine own eye that is reforming a mans own sins secondly casting out the mote out of thy brothers eye that is reprehending faults in other men he speaks first to the latter of these the matter of reprehension v. 6. and then v. 7. returns to the former the means that must be used for the reforming our selves prayer for grace which shall so surely bring it The second here in the sixt verse where having mention'd the Dogs and the Swine he first speaks of the Swine and after of the Dogs for certainly the treading belongs to the Swine and the rending to the Dogs for the Swine doe not use to turn and rend but the Dogs doe and therefore Munster's Hebrew reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Dogs returning c. and Dogs doe not tread under their feet what is cast to them as Swine doe These are both proverbially spoken to expresse how sure good charitable reprehensions are to be cast away upon incorrigible sinners according to that of the Satyrist vitia ultima fictos Contemnunt Scauros castigata remordent Enormous vices if they be chastised or reprehended will contemn and bite again V. 9. Will he give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no more then will he give The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being oft all one with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid as in the Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid scriptum est is it written V. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in some other places hath a peculiar notion neerer an Expletive then a Causall and is best rendred by the Latine scilicet the English Thus or the like as a form only of introducing the speech that comes after He shall say unto them what shall he say Why or thus he shall say I know you not c. So c. 10. 7. and so c. 26. 72. He denied with an oath
places mentioned Note on Ephes 5. c. Now from which of all these notions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken or because there are but two that can be competitors for it whether as it signifies favour or goodness is somewhat uncertain If it be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 favour mercy as it seems to be Ephes 1. 6. then it will agree with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour with God v. 30. And so Theophylact expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when he had first said thou that art favoured he addes by way of interpretation for thou hast found favour c. But some arguments there are to preferre the other notion 1. that Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good or gracious by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly pitching on that notion of it and perhaps where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent lovely person that doth all things with a grace it may be a false print for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that book is very full of such faults 2 ly Ps 18. 26. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the merciful thou shalt be merciful the Greek Scholiast reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the gracious thou shalt deal gratiously Thirdly this word is used once in the Son of Syrach c. 18. 17. and by us rendered rightly a gracious man Fourthly the word here is not only by the vulgar Latine rendred gratiâ plena full of grace or goodnesse but in like manner by the Syriack also And in this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious woman Prover 11. 16. as perhaps on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungratious 2 Tim. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of grace or goodnesse which phrase in Syriack and Chaldee signifies no more then very good or gracious so Act. 9. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a very good woman diligent laborious that wrought many good things v. 39. in a peculiar notion of the phrase good works for diligent in the calling see Note on Tit. 3. a. as among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of beauty signifies very handsome so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 14. full of goodnesse is very good and in Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 3. a man full of wisdome that is a very wise man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 5. an eminent believer And if the word be thus rendred 't is then a fit forme of a salutation such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ô most excellent Theophilus v. 3. Ib. Lord c. This speech of the Angels is by him delivered in form of a salutation see v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hail c. and so these words that immediately follow being part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutation seem most fitly rendred by way of prayer or benediction The Lord be with thee Blessed art thou c. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally used the Lord be with you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace be with you and the like formes of Christian salutation V. 39. In those daies The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these daies hath for the most part a peculiar signification differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those daies The latter signifies an indefinite time sometimes a good way off but the former generally denotes a certain time then present instantly then at that time so here that which is said of Maries going to Elizabeth was sure immediately after the departing of the Angel from her and therefore 't is said she rose up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very hastily So v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is immediately Elizabeth conceived so c. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is then at that point of time he went out to the mountain See c. 23. 7. c. 24. 18. Acts 1. 5. c. 11. 27. 21. 15. V. 67. Prophecyed To prophecy is a large word and besides the foretelling of future events which is the ordinary notion of it it signifies secondly to worke Miracles as when 't is said of Elisha's body that being dead it prophecyed Eccles 48. 14. referring to the miracle that it wrought in raising the dead body that was put into Elisha's grave 2 Kings 13. 21. thirdly to declare the will of God to any by revelation or mission from him Thus Sybilla l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will prophecy all things that are past present and to come Adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and first God commands me to say professing to doe it from God So the author of Synopsis Prophetiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any that receives knowledge from God of things past is called a Prophet So Chrysostome O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prophet is no more but an interpreter but that of God And Grammarians have observed that the word naturally signifies no more then this of speaking from or in the stead of another that is of God as a Proconsul is he that supplies the Consuls place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Poets were said to be the Prophets of the Muses as in Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Muse inspire and I will prophecy And in Theocritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred Prophets of the Muses that speak under them or as they are inspired and directed by them In which sense as Christs Prophetick office consisted in revealing the will of God to the world so all that have in any degree done the like are styled Prophets all that have taught men their duties towards God and Men Thus among the Heathens the Divines which told men what they ought to doe their Priests or religious persons were called Vates Prophets And even their Poets which ordinarily reprehended their vices are by S. Paul called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their owne Prophets Tit. 1. 12. For although of that Epimenides it be true that he is ordinarily by the heathens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine man and a Prophet and that his book is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oracles or Prophecies yet is this rather a confirmation of this use of the word Prophet fo◠those which teach men their duty for of this Epimenides saith Diodorus Siculus lib. 5. that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine and Plutarch in Solon that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose and Aristotle Rhet. l. 3. c. 17. saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prophecyed not of things to come And thus Glaucus among the ancient Mythicall writers that directed men the way in their navigation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
ordained by the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul's fellow-travailer then there will be little question but that title might belong to him that he was one of those which are called there v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles of the Churches Whether this sense doe belong to the word in this place it will be yet uncertain because though it be granted that in those other places the secondary Apostles were certainly meant and beside this there is no other unnamed but those which confessedly belong to the twelve Apostles c. yet 't is possible that these here Andronicus and Junias may not be called Apostles but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noted known men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Apostles that is among the twelve Apostles as well they might be having been Christians more anciently then S. Paul and so converted either by the Apostles probably or by Christ himself 'T is true after all this that in the Constitutions of the Emperours we find Apostoli Synagogarum Apostles of the Synagogues whose office it was among the Jewes to gather up the dues of the Patriarch that lived in Palastine And proportionably to those the word Apostles might signifie no more then messengers of the Churches sent about Ecclesiastick affairs such as are in Ignatius his Epistles called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred or divine officers or messengers But it appears not that in any place of the New Testament the word is used in this sense See Note on Luke 6. c. and on Joh. 20. 21. V. 16. Holy Kisse The close of all the Christians prayers was wont to be in form of Benediction and that Benediction the wishing all charity and unity among them after the example of the love of God toward them in the known form The grace or charity of our Lord Jesus Christ and the love of God and the communication or bounty of the holy Ghost be with or among you alwaies that is be continued among you as it is from every person of the Trinity toward you And this being the form of dismissing the assembly it was ceremoniously observed among them to part with the kissing one another So saith Justin Martyr Apol. 2. describing the Church-meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we make an end of prayers we salute one another with a kisse which is therefore called the kisse of peace and Tertullian de Orat. Osculum pacis est signaculum orationis the kisse of peace is the seal of prâ—yer This therefore is here called the holy kisse and S. Paul's bidding them salute one another with it is in effect all one as his pronouncing that benediction which was wont to be attended with it THE FIRST EPISTLE OF PAVL THE APOSTLE TO THE note a CORINTHIANS OF the Epistles to the Corinthians these few things may be fit to be premised 1. That this city being in its self an eminent city grown rich and populous by trade and merchandise and luxurious and libidinous to a proverb was the place where the Proconsul of Achaia fix'd his seat and after its conversion to the faith the Metropolis or mother city of all Achaia or Greece and so is not in the inscription of this Epistle to be look'd on as the Church in that one city but as containing under it all the Christians of all Achaia which having been first converted by S. Paul this Epistle is now addres'd to them all under their Governours or Bishops through that whole region This is distinctly set down 2 Cor. 1. 1. where to the Church of God which is at Corinth is added and to all the Saints which are in all Achaia and that probably is the importance of the phrase 1 Cor. 1. 2. to all that have the name of Christ called on them that is to all Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place that is in all that region and not only in that one city but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the coasts of Achaia Accordingly what S. Paul saith to them of Apollos that he water'd them 1 Cor. 3. 6. is in the story affirm'd of all Achaia as well as of that city Act. 18. 27. when he was willing to passe into Achaia the brethren wrote to the disciples through all Achaia not only at Corinth that they should receive him and when he came that is whither he purposed to passe into Achaia he contributed much assistance to the believers there So when he speaks of the forwardnesse of their that is the Corinthians liberality 2 Cor. 9. 2. Achaia saith he was ready a year agoe and so Rom. 15. 26. Macedonia and Achaia thought good to make a collection c. and so it appears again by another passage 2 Cor. 11. 9 10. And hence it is that Rom. 16. 16. he tells them that the Churches of Christ in the Plural salute them and v. 1. mentions the Church in Cenchrea a maritime city in Achaia from whence S. Paul took shipping Act. 18. 18. when he departed from thence to Syria 2 dly For the time and manner of planting Christianity among these Corinthians and the rest of Achaia or Greece the story in the Acts may be consulted ch 18. 1. where about the fiftieth year of Christ Paul comes from Athens to Corinth and meets Aquila and Priscilla there soon after Claudius his banishing the Jewes from Rome with them Paul wrought in his trade of tent-making and at the same time he preach'd the Gospel to them through that Region to which he oft referres in these Epistles telling them how freely without making gain of them or putting them to any charge he had preach'd the Gospel to them Soon after Silvanus and Timotheus came to him out of Macedonia and for the space of eighteen months he abode in those parts wrought many miracles 2 Cor. 12. 12. and converted many though as it appears he was opposed by the incredulous Jewes and brought before Gallio Proconsul of Achaia and accused by them Act. 18. When Paul went from thence he left Priscilla and Aquila by the way at Ephesus Act. 18. 19. and they meeting with Apollos there and instructing him more perfectly in the doctrine of the Gospel fitted him for his journey to Achaia whither he soon went and confirm'd them in the faith which Paul had planted among them being much too hard for the Jewes who were his chief opposers there Act. 18. 28. 3 dly For the time of writing this first Epistle two circumstances will assist us to discern it First c. 15. 32. there is a touch or intimation of his danger at Ephesus fighting with the beasts there which will appear see Note on ch 15. c. to be that which was occasion'd by Demetrius Act. 19. This therefore was now past at the writing of this Epistle and though the next thing which in the Acts is mention'd after that is his departing to Macedonia Act. 20. 1. yet by the date of it from
causeth through us thanksgiving to God Paraphrase 11. Having enough to be very liberal at all times which is a most desirable condition and that which brings in thanksgiving and glory to God 12. For the administration of this service not only supplieth the want of the saints but is abundant also by many thanksgivings unto God Paraphrase 12. This charitable and serviceable ministring to and supplying of other mens wants being not only a means to relieve those Christians that are in necessity see note on Mar. 12. b. and so a charity to our brethren but also an invitation and obligation of many mens gratitude unto God and so an occasion if not a speciall act of piety also 13. While by the experiment of this ministration they glorifie God for your professed subjection unto the Gospel of Christ and for your liberall distribution unto them and unto all men Paraphrase 13. Whilst men that see and observe this charity and distribution of yours to the distressed Christians in Judaea blesse and magnifie the name of God first that ye are so ready to believe and obey the Gospel of Christ to confesse Christ by doing what he commands and secondly that by your liberality these poor saints and all others in their sympathy with them doe receive so much benefit from you 14. And by their prayer for you which long after you for the exceeding grace of God in you Paraphrase 14. And lastly they are hereby raised up to pray for you out of that passionate love and affection toward you which the fight of the abundant virtues and graces of God in you doe work in them 15. Thanks be unto God for his unspeakable gift Paraphrase 15. For all this goodnesse of God to you and by you to others his name be ever praised Annotations on Chap. IX V. 8. Make all grace abound There is no way of rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Active sense to make abound and that hath been formerly noted to be ordinary in the New Testament see Note on Mar 14. f. The Greek wanting the Hebrew conjugation Hiphil which denotes making to doe a thing and having no way to supply it but by using the Active voice in that sense so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signifie Neutrally to abound but also to make any man or thing to abound Of which kind there be innumerable examples And so the making their charity to abound toward them here that is Gods blessing their liberality so that it shall enrich in stead of impoverishing them will be all one with the encreasing the fruits of their righteousnesse v. 10. their righteousnesse there signifying their charity as hath been oft shewn and the plenty consequent to their exercises of that virtue being proportionable to the fruit that comes by sowing the hundred-fold encrease which Christ promises even in this life to those that forsake or part with any thing for his sake and accordingly 't is there joyn'd with multiplying their seed where their acts of charity are figuratively call'd their seed and the blessings consequent thereto the fruits of it CHAP. X. 1. NOw I Paul my self beseech you by the meeknesse and note a gentlenesse of Christ who in presence am base among you but being absent am bold toward you Paraphrase 1. Now I that Paul that am so calumniated by some among you and said by way of reproach to be mild and contemptible when I am personally present with you but when I am absent severe and confident toward you I exhort you by the meeknesse and gentlenesse of Christ which was so remarkable in him and which I shall not be ashamed to imitate be I never so vilified for it And as I exhort you so 2. But I beseech you that I may not be bold when I am present with that confidence wherewith I think to be bold against some which think of us as if we walked according to the flesh Paraphrase 2. I beseech God or you that at my coming I may not have occasion to exercise that severity which I think my self obliged to exercise against some who accuse me for a weak behaviour in my Apostleship as either fearing or flattering of men too mild on one of those grounds 3. For though we walk in the flesh we doe not warre after the flesh Paraphrase 3. For though I am an infirm person obnoxious my self to many afflictions and distresses for which you are apt to despise me yet doe I not exercise my Apostleship in a weak manner or by weak weapons 4. For the note b weapons of our warfare are not carnall but mighty through God to the pulling down of strong holds Paraphrase 4. For the instruments of our Apostleship the censures of the Church are not weak or contemptible but such as have a divine force upon the conscience for the beating down all the fortifications which are raised in us against the power of the Gospel or subduing the most refractary offenders 5. Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ Paraphrase 5. But I use the censures of the Church to bring down all the disputings and reasonings of mens understandings against the Christian doctrine all notions and conceits of vain hereticall men to the acknowledgment and practice of the truth 6. And having in a readinesse to revenge all disobedience when your obedience is fulfilled Paraphrase 6. And truly thus I am resolved when you have made good your obedience reduced your selves to good order and demonstrated that to punish those that remain refractary with severity enough For when the whole Church lies in disobedience those acts of severity are not so fit to be used but when the reformation of the greater part is so conspicuous that it may be prudent to proceed against the refractary then I shall not fail in my duty but inflict these censures as shall be fit 7. Doe ye look on things after the outward appearance if any man trust to himself that he is Christs let him of himself think this again that as he is Christs even so are we Christs Paraphrase 7. Doe you judge so slightly and as the weakest and most passionate men are wont only according to outward appearances If any man out of confidence that he is a speciall favourite of Christs think fit to despise me let him consider and by all those arguments by which he will be able to conclude that he is the Disciple or Apostle of Christ he will be 〈◊〉 to conclude it of me also 8. For though I should boast somewhat more of our authority which the Lord hath given us for edification and not for your destruction I should not be ashamed Paraphrase 8. Nay if I should pretend to some more authority from Christ then hath been given to others all
and had stolne and run away from him and coming to Rome while Paul was prisoner there was converted by him v. 10. and is now returned to his Master with this Epistle of commendation to obtain a pardon and reception for him which consequently was written and sent from Rome where he now was in prison An. Chr. 59. And this at the same time that the Epistle to the Colossians was sent as may be conjectured by these characters common to them 1. Timothy joyned with Paul in the beginning 2. the same saluations in the conclusion Epaphras Marcus Aristarchus Demas and Lucas and 3. Archippus called upon in both to take care and look to the trust committed to him CHAP. I. 1. PAUL a prisoner of Jesus Christ and Timothy our brother unto Philemon our dearly-beloved and fellow-labourer 2. And to our beloved Apphia and Archippus our fellow-souldier and to the Church in thy house Paraphrase 2. those Christians that are with thee 3. Grace to you and peace from God our father and the Lord Jesus Christ 4. I thank my God making mention of thee alwaies in my prayers 5. Hearing of thy love and faith which thou hast toward the Lord Jesus and toward all saints Paraphrase 5. thy charity to all the saints and thy faith in Christ see note on Mat. 7. d. 6. That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus Paraphrase 6. That your liberality charity to others that are in want flowing from thy faith in Christ Jesus see note on Act. 2. c may be able to demonstrate to all the zeal of your charity and kindnesse toward Jesus Christ 7. For we have great joy and consolation in thy love because the bowels of the saints are refreshed by thee brother Paraphrase 7. This liberal charity of thine is matter of great joy and comfort to me to consider how many Christians are in their wants refreshed comforted by thee my beloved Philemon 8. Wherefore though I might be much bold in Christ to injoyn thee that which is convenient Paraphrase 8. And therefore though from my experience of thee I have great freenesse of behaviour toward thee in or through Christ see Joh. 7. a. and am not shie or backward to lay it upon thee as an Apostolical command knowing that thou wilt readily obey it 9. Yet for love's sake I rather beseech thee being such an one as Paul the aged and now also a prisoner of Jesus Christ Paraphrase 9. Yet I chose rather to make it my request upon the score of thy love toward me who as an old man and a prisoner shall obtain some kindnesse and affection from thee 10. I beseech thee for my son Onesimus whom I have begotten in my bands Paraphrase 10. And my request is not for my self but for Onesimus one whom I have converted to the faith since I was a prisoner 11. Which in time past was to thee unprofitable but now profitable to thee and to me Paraphrase 11. A person that formerly injured thee when he ran away from thee but is now if thou wilt receive him again according to the signification of his name likely to be profitable to thee and if thou please to me also see v. 13. 12. Whom I have sent again thou therefore receive him that is mine own bowels Paraphrase 12. He is thy servant and therefore I have remitted him to thee I pray receive him and entertain him with all kindnesse as one dearly beloved by me 13. Whom I would have retained with me that in thy stead he might have ministred unto me in the bonds of the Gospel Paraphrase 13. Had it not been for the reason specified v. 14. I would have kept him here with me that he might attend and doe me all those good offices while I am in prison for the doctrine of Christ which I know thou wouldest doe if thou wert here 14. But without thy mind would I doe nothing that thy benefit should not be as it were of necessity but willingly Paraphrase 14. But I would not doe so till thou hadst given thy consent that thy charity to me may be perfectly free and so thy kindnesse in affording him to me if thou thinkest meet 15. For perhaps he therefore departed for a season that thou shouldst receive him for ever 16. Not now as a servant but above a servant a brother beloved specially to me but how much more unto thee both in the flesh and in the Lord Paraphrase 16. Being now so improved that he will not only deserves to be looked on as a servant usefull to thee so but more then so as a fellow-Christian and usefull to thee in those best thinges one very usefull to me and therefore in any reason to be so much more to thee who hast a double relation to him as one of thy family and one of thy faith 17. If thou count me therefore a partner receive him as my selfe Paraphrase 17. If therefore thou lookest on me as a friend if all be common between thee and me as between friends treat him as thou wouldst doe me if I should come unto thee 18. If he hath wronged thee or oweth thee ought put that on mine account Paraphrase 18. And if at this coming away from thee he purloined any thing from thee or hath any thing of thine in his hands I will be answerable to thee for it 19. I Paul note a have written it with mine own hand I will repay it albeit I doe not say to thee how thou owest unto me even thine own self besides Paraphrase 19. I give thee this bill under my hand whereby I oblige my self to pay it though I might put thee in mind that a greater debt then that need not be stood on between me and thee who owest thy conversion and so thy soul and wel-being and so thy self to me 20. Yea brother let me have joy of thee in the Lord refresh my bowels in the Lord. Paraphrase 20. give me cause of rejoicing to see thee doe as becomes a true charitable Christian to doe 21. Having confidence in thy obedience I wrote unto thee knowing that thou wilt also doe more then I say 22. But withall prepare me also a lodging for I trust that through your prayers I shall be given unto you Paraphrase 21. that by the benefit of the prayers of you and others for me I shall have liberty from my bonds and be permitted to come and visit you 23. There salute thee Epaphras my fellow-prisoner in Christ Jesus 24. Marcus Aristarchus Demas Lucas my fellow-labourers 25. The grace of our Lord Jesus Christ be with your spirit Amen Written from Rome to Philemon by Onesimus a servant Annotations on Philemon V. Written it with my own hand These words are to be explained by the Roman laws that of Ulpian among their Axiomes Si quis scripseris se fidejussisse omnia
that is by impulsion of the Spirit of God and Ephes 3. 3. by Revelation that is by Christ's speaking to him from heaven and other the like vision which it appears he had 2 Cor. 12. 7. God made known to me the mystery In other places the word is used in a greater latitude for and exposition or interpritation of any sacred figure c. however come by though not by immediate inspiration from God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews expounding of difficulties see Note on 1 Cor. 14 b. and yed more widely 1 Pet. 1. 7. for Christ's revealing himself in judgment on his adversaries and rescuing the faithful But here it is according to strict idiome to more then vision or prophecie and so the title of Enochs book citied Jude 15. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of Enoch but in S. Jude's style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecy of Enoch And if in this notion of the word which is peculiarly that which here and c. 1. 1. belongs to it M r brightman intituled his comment on this book Apocalypsim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rlevelation of the Revelation as it seems he did by applying the words of Scripture The Lord hath spoken who can but prophesie to his own performances in that Comment adding that God not onely speke of old by dreams and visions but daily now whensoever he inlightens the minds of his servants to the fetching out any hidden truth of his word and that when God doth thus communicate with any he understandeth a necessary imposed on him to makee it known to others and that the danger is not shâ—wn to him for his own private sake I cannot but affirm that be hath grossely mistaken his businesse and endevoured to impose false prophecies upon his Reader For though by the help and grace of God sought onely by prayer and by the use of means instrumental to that end subordinate to that grace such are comparing Scripture with Scripture and Prophetick expressions with the Prophetick style and Symbols with Symbols and the observation of the use of words and phrases in the sacred dialect it be possible to attain to the expounding or revealing some secret senses of Scriptures which without the uses of these means will not be attainable yet may not the interpretations of any meer man which hath not the gift if prophecie pretend to be the word of God And whosoever shall professe thus to reveal the Revelation by God speaking to him and doth not evidence his calling and mission prophetick especially if he pretend to have learn'd from the Revelation things so distant from what there we read as are Germany and France and Britanny of this last Century from the Churches of Sardis Philadelphia and Laodicâ—a in Asia then in being when S. John by Christ's appointment wrote this prophecie to them must needs be look'd on as a false seer or false prophet And this is done by Master Brightman in expresse words saying that he had learn'd out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world as if what was said to be sudden near 1000 years since were sufficiently fulfilled by being near at hand fourty four years ago that the Churches of Britian Germany and France were most favourably admonished of this tempest by Epistles written to them by name that he by divine impulsion or direction or what else divinitus can signifie found these very Epistles which signifie this thing and from the inscriptions of them understood to whom they were sent and durst not but dispatch them to them left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly And that those Epistles do not foretell this by any doubtful conjecture but teach in clear words what he thus thinks fit to affix on them The least that can be said of this is that 't is the adding to the prophecies of thus book c. 22. 18. the odtruding his own fancies for Divine revelations And if the â—ad calamities which have befaln this British Church since the writing of this New Apocalypse of his be conceived to conclude 〈◊〉 a true Prophet in his presaging against the Angel of that Church it will be as reasonable to ascribe divinity to the heathen Auguries and Oracles also as oft as any part of the event followed any one of them whereas indeed of any contingent future event there being only two things possible either that it will or that it will not come to passe and prescutions and schisms and commotions and seditions and changes of Government being so frequent that whatsoever Church or Kingdome hath long withstood such onsets may at last by some advantage industriously sought and maliciously laid hold on not improbably sink and fall under them whatsoever is or can bee foretold in this kind with any common prudence will not be improbable to fall out in some part within fourty of fifty space Nay whatever 't is some advantage it will have toward the completion by having been foretold As when by the flying of the birds so casual unsignificant a thing as that the Roman Augurs promised the souldiers a victory on that side the courage thus infused into them by believing that prediction did oft contribute very much to the obtaining the victory the same may in some measure be said in this particular But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book That the people are they that must pull dowm Antichrist whilst Kings espouse his cause then which nothing can be more effectual and direct toward the raising and somenting of commotions to which the prosperity of them is as probably consequent as victory to the number and courage of an Army and so though the prescience of God which is not his decree and the predictions of true Prophets which are but rayes of that prescience have no proper immediate influence on the effect noting of causality in them yet these vain delusions of those false Prophets may have had much of improperly so called yet real efficiency and if so designed by them of guilt in them All which proves the wickednesse and dangerousnesse of such designes but gives no Authority to the interpretations Having said thus much in general of Master Brightman's Apocalypse I shall not think it amisse to give the Reader some view or taste of his way of interpreting and the grounds where with he contents himself And it shall be by mentioning his explications of the prophecies of the seven Churches which are it themselves the most clear and intelligible of any part of the whole book as belonging peculiarly and by name to the chief Episopal Sees of Asia sufficiently known to all and in respect of the matter and expressions used in them more perspicuous then almost any part of the prophecies of Isaiah but
running water is called and so that Ezech. 47. 5. And this river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure because Baptisme is a federal sacramental undertaking of all purity of living forsaking all sin and engaging of the soul to purity and in the same respect it is also said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clear as Crystal being an obligation to all purity in the baptized Now that this pure river is said to proceed not as Ezech. 47. 1. from under the threshold of the house but out of the throne of God and the Lamb hath some more difficulty in it which I conceive may thus be resolved The throne is a notation of power and judicature as when God is introduced in the Vision c. 4. 1. sitting on a throne and so the throne of the Lamb is that power which is by Christ enstated on the Governours of the Church of which the power of baptizing being one special part this river by which Baptisme is express'd is fiâ—ly said to proceed out of the throne To which purpose it must be observed that the power of baptizing though communicated to inferiour Priests and Deacons was at first in the Apostles and from them descended to the Bishops and never permitted to any but by appointment from the Bishop So saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in Ep. ad Smyrn 'T is not lawful to baptize without the Bishop and Tertullian de Bapt. Dandi baptismum jus habet summus Sacerdos qui est Episcopus dein Presbyteri Diaconi non tamen sine Episcopi authoritate The chief Priest who is called the Bishop hath the power of giving baptisme after him the Presbyters and Deacons but not without the authority of the Bishop And S. Cyprian makes two parts of the power of the keys that ruling power as of the aeconomus intrusted to the Governours of the Church the successors of the Apostles the one to admit as by the key in Baptisme the other by Absolution And that most probably is the meaning of this place where the baptisiual water is in the Vision said to proceed from the throne of God and of the Lamb. V. 2. Street What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the street denotes in this Vision may be easily resolved by observing that the streets or broad places of a city are places of concourse and resort and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assemblies and streets are used together in the same sense Mat. 6. 5. Accordingly the street or broad place here will be fit to denote the place of assembly in the Church or City of God where the prayers are offered up and the sacrifice of the Church in the Eucharist and where instruction is reach'd out to them Ib. On either side of the river That the tree of life here mentioned in stead of the very many trees in Ezechiel ch 47. 7 looks back to Paradise where that tree was set Gen. 2. 9. doth seem most probable and well accords also with the river here joyn'd with it as there V. 10. a river went out of Eden to water the garden And therefore what is here meant by it in the prophetick notion may be best learn'd from the allegorical interpretations which the antient writers affix to it in the Old Testament for those will be most agreeable to the prophetick style which we know is made up of figures Now of the tree of life saith Philo it signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or worship of God And so Clemens Alexandrinus that the tree of knowledge was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we transgresse that is it signified â—inne of which whosoever tasted should die but the tree of life denoted piety of which he that eat should live eternally Other descants there are on it here that it should signifie the crosse of Christ or the enlivening grace of God but this is the most agreeable to the Context and the other circumstances thereof But it must here be enquired what is the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in the midst of the street of it and on either side the River but the words bear not that and a great inconvenience there must be in so rendring them for the tree of life which appears to be in Paradise and here but one and not many as in Ezechiel nor set on the bank of the river as there must yet be supposed to be on both sides of the river which is impossible The best and most literal rendring will be this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the street and the river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this side and on that side that is not as in Ezechiel the many trees on the one side and on the other side of the river but so as may be applicable to the one tree and to the street and river here named one of them on one side t'other on the other side of the tree That this is the meaning of the phrase may appear not only by the commodiousnesse of this sense and the absurdities consequent to the other rendring but also by comparing it with another passage in this writer Joh. 19. 18. where it is said they crucified Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with him two others on this side and on that side and Jesus in the midst A phrase very near to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there There Jesus is in the midst of the two theeves that is between them and that express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here That must signifie there one of them on this side of him and the other on that and therefore it must in all reason be so here also the street on one side and the river on the other side and the tree of life in the midst or betwixt them This being thus far clear for the literal understanding of it and so the representation not absolutely the same with that in Ezechiel but lightly varied from it in some few circumstances the mystical or prophetical meaning of it will be clear also that betwixt the place of assembling on one side and the Font or Baptistery on the other side stood Piety in the midst Baptisme being on purpose designed to initiate and engage us to piety and by God's grace to enable us to perform it and the service of God in the assembly the prayers and the Sacrament of the Lords Supper and Christian instruction designed so too for the confirming our vows of new life and to instruct us farther in our duty and to bring down more grace for the performance of it What is added of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not twelve manner of fruits but twelve fruits is taken from Ezechiel also ch 47. 12. and is not to be applied to any set number of several vertues as some