quantity or of time Psal 8. 5. whence this verse is taken as the comparison is set betwixt Enosch or Ben Adam the lowest man on earth and the heaven and Angels so the words will bear the first sense that man is little lower then the Angels but as those words were a prophecy and the application of them here an enunciation concerning Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Adverb of time and signifies a little while V. Destroy That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to frustrate evacuate invalidate take away all force or power from any hath been formerly said Rom. 7. Note a. And so it must be taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to evacuate or frustrate the devils design and cancell that deed by which upon sins coming into the world men were bound over to death For by Christ though death temporal be not quite taken away yet it is rob'd of the sting and victory or reigning power over man who by Christ is rescued from death that is from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power of it here as of Christ it is said Act. 2. 24. that it was not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him to be held under death and raised to eternal life and mean while while the body lies in the grave 't is but as in a still quiet sleep a freedome from the pressures of this life and so hath nothing of evil or formidable in it This notion of the phrase doth fitly belong to it here where it is laid as the foundation of comfort to them that dread persecutions because they fear death v. 15. by assuring them that Christ hath taken away the sting of death and that consequently if they that are now under pressures for Christ doe not outlive them or enjoy the promised deliverance here yet death shall be no losse or diminution to them they shall rise to eternal life V. 16. Took not â—n him The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best express'd by Chrysostome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when mankind fled fled far from him Christ pursued and caught hold of it The word is interpreted by Cicero cont Pison by retinere ad salutem i. e. mann aut laciniâ prehendere ac retinere eum qui se it perditum to hold one back by that means to save him to catch by the hand or garment and hold him that is about to destroy himself And this Christ did by fastning on our nature in his Incarnation wherein the Angels were not concerned for he did not so to them but only to us according to that of the Antients that that which was not assumed was not ransomed by him that the nature of man being only assumed by Christ and not the nature of Angels man only had the benefit of it all his coming and preaching designed to bring sinfull man to repentance but not to recall or recover the laps'd Angels CHAP. III. 1. WHerefore holy brethren partakers of the heavenly calling consider the Apostle and high priest of our profession Christ Jesus Paraphrase 1. Upon these grounds may most reasonably exhort you my Christian brethren who are called and admitted to the same common faith disciples of this crucified Saviour to consider and imitate Jesus Christ who was sent with commission by his Father to preach that Gospel to us which we professe and to ratifie it with his own blood the effusion of which denominates him our high priest who sacrificed himself for us 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house Paraphrase 2. And hath with all fidelity discharged his office to which he was designed by God in every particular in like manner as is affirmed of the fidelity of Moses who governed and administred not any one part but all the house of Israel 3. For this man was counted worthy of more glory then Moses in as much as he who hath note a builded the house hath more honour then the house Paraphrase 3. Nay Christ's condition is much more honourable then that of Moses as farre as that of the master of the family above any the most eminent servant in the house 4. For every house is builded by some man but he that built all things is God Paraphrase 4. For every family or kingdome hath some original or founder but God is the founder of all both of the Church of the Jewes and now of the Christians and such is our Christ of whom now we speak 5. And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be after Paraphrase 5. And indeed Moses's fidelity was only as that of a servant or officer in giving or promulgating those commands which God commanded him to promulgate 6. But Christ as a son over his own house whose house are we if we hold fast the confidence and the note b rejoycing of the hope firm unto the end Paraphrase 6. But Christ was as the eldest son who is the master and ruler of the family and that family of his are we if we continue our Christian profession courageously in despight of all fear see note on John 7. a. and our cheerfulnesse in all that befals us here be founded on our hope of deliverance and relief from Christ on those termes on which he hath promised it 7. Wherefore as the Holy Ghost saith To day if ye will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wildernesse Paraphrase 7 8. Which is an obligation to us to adhere to Christ and persevere whatsoever difficulties we meet with and not to apostatize or fall off from him as the Israelites did when the Scripture saith of and to them Psal 95. 8. To day if ye c. that is Take heed that ye bring not destruction on your selves by revolting from and rebelling against God as your forefathers did ten times after their coming from Aegypt Num. 14. 22. 9. When your fathers tempted me proved me and saw my workes forty yeares Paraphrase 9. While they tempted and provoked God and would not believe his power though they had testimonies enough of it by the miracles which they saw done for the space of so many yeares together 10. Wherefore I was grieved with that generation and said They do alway erre in their heart and they have not known my wayes Paraphrase 10. Which was a grieving and wearying of my patience they never doing what they ought to doe but alwayes the contrary to that 11. So I sware in my wrath they shall not enter into note c my rest Paraphrase 11. Upon which my irreversible oath went out against them Num. 14. 23. and 28 29 30. that they should never come into Canaan but leave every one of them but Caleb and Joshua their carcasses in the wildernesse 12. Take heed
how they were to order their voyage was by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea-prophet Thus when Exod. 7. 1. God said to Moses I have made thee a God to Pharaoh and Aaron thy brother shall be thy Prophet The meaning is that what God had or should command Moses Moses should as God to a Prophet the Oracle to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver to Aaron concerning Pharaoh and Aaron should goe as a Prophet sent from God and deliver it to Pharaoh he shall be thy spoaksman he shall be to thee in stead of a mouth Ex. 4. 16. Fourthly it signifieth to expound or interpret Scripture as 1. Cor. 14. 1. Desire spirituall gifts but specially that ye may prophecy and v. 3. he that prophecyeth speaketh to edification c. So v. 4 5 6 22 24 28. 31 32. Fifthly 't is sometimes set to signifie wild raving mad behaviour or speaking such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enthusiasts among the Heathen men possess'd with diabolical furies were wont to use so when the evill spirit came upon Saul he prophecyed in the midst of the house 1 Sam. 18. 10. and in the same rage or sury cast the javelin at David v. 11. The reason of this is clear v. 12. because Prophets did ordinarily both speak and act in a manner farre distant and remote from the ordinary practice of other men used strange language strange motions and agitations of the body and accordingly were by many that looked on them thought to be mad So the Prophet sent by Elisha to anoint Jehu is called this mad fellow 2 Kings 9. 11. Sixtly it signifies singing and praising God forming of divine hymnes and singing them to God So 1 Sam. 10. 5. Thou shalt meet a company a colledge or covent of Prophets coming down from the high place with a Psaltery and a tabret and a pipe and a harp before them and they shall prophecy where the Chaldee paraphrase reads shall sing and the spirit shall come on thee and thou shalt prophecy where the Chaldee hath and thou shalt praise with them So 1 Chron. 25. 1. David seperates the sons of Asaph Heman and Jeduthun who should prophecy with Harpes and Psalteries and cymbals And so 't is possible it may be Numb 11. 25. where 't is said of the seventy that they prophecyed and did not cease for as 1. Sam. 10. 6. Sauls prophecying was to be an effect of the Spirit of God coming upon him and was a signe of his being set a part by God for the Kingly office and furnished with abilities for it which is call'd turning him into another man so Num. 11. 15. God takes of the spirit that was upon Moses that is the Spirit of government wherewith he was indued and gave it unto the Seventy and when the Spirit rested upon them they prophecyed whereas the other circumstances agree the giving them the Spirit and fitting them for their office by that means so the evidence of it their prophecying may agree also though wherein their prophecying consisted is no where defined in Scripture This onely is unquestioned that it was some extraordinary act a testimony that the Spirit of God in some extraordinary manner rested upon them and as such was discernible to all in like manner as was Sauls stripping off his clothes and lying down naked 1 Sam. 19. 24. and so fit to authorize them in the eyes of others as by a miracle and to declare to all that they were assumed to this office And to this notion of prophecying must this place be interpreted Zacharias was filled with the holy Ghost and prophecyed was stirred up in an extraordinary manner by the Spirit of God to compose this divine hymne following the Benedictus saying Blessed c. And so 1 Cor. 11. 5. Every woman praying or prophecying Where speaking of the Church wherein the woman is not permitted to speake c. 14. 34. 't is apparent that prophecying cannot be taken for interpreting of Scripture and so it remains that it signifie this of singing hymns in the Church which is fitly joyned with praying What is here said of his being filled with the holy Ghost as before of Elizabeth also v. 51. is no more then being indued with the Spirit of God see note k. incited by somewhat higher then his owne spirit the Spirit of God enabling him to make this hymne So when the Spirit descended with the gift of tongues they were filled with the holy Ghost Acts 2. 4. V. 69. Horne of salvation The word Horne hath divers notions in the Scripture first it signifies power or strength because the hornes being the weapons of beasts their strength or ability of hurting others is said properly to consist in them So Lam. 2. 3 17. he hath cut off all the horne of Israel and set up the horne of thine adversaries so Je◠48. 25. the horne of Moab is cut off and his arme is broken the horne being the beasts best instrument of defence as the arme is the mans so Mich. 4. 13. I will make thy horne Iron and thou shalt beat in pieces many people that is I will give thee great power so Ezech. 29. 21. I will cause the horne of the house of Israel to bud forth they shall have some considerable strength again so the hornes of the wicked and the righteous Psal 75. 10. are their power Secondly it signifies honour glory triumph as when the horne is said to be lifted up or exalted Psal 75. 4. 89. 24. 112. 9. Thirdly from the union of both these it signifies Regal power the honour and power of a King so Zach. 1. 18. Dan. 7. 7 8. and Rev. 13. 1. the four and the seven and the ten hornes are confess'dly so many Kings And this seems to be the importance of the word in this place where the house of David being the regal family and the word Saviour denoting him that is the ruler or leader or Prince of the people thou gavest them Saviours Neh. 9. 27. i. e Rulers Judges and Saviours shall come up Obad. 21. the kingdome shall be the Lords the horne of salvation in the house of David will denote the kingdome of Christ that spirituall one which is not of this world or rather Christ in concreto under the notion of a King Thus Psal 18. 2 among the titles given to God upon his delivering David from the hands of his enemies as here for the redeeming us from the hands of all that hate us v. 71. this is one the horne of my salvation that is my King and Saviour and this is agreeable also to that other part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath raised up to or for us that of raising up belonging to persons advanced by God to any office of King or Prophet see note on Acts 13. g. particularly of Christ to his Kingdome Acts 2. 30. God had sworne that he would from the fruit of Davids loynes according to the flesh
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
to understand the books of the Law and Scriptures so well having not been brought up in the schools of the prophets see note on Mat. 5. g. 16. Jesus answered them and said My doctrine is not mine but his that sent me Paraphrase 16. What I teach is not from my self but from God that hath sent me 17. If any man will doe his will he shall know of the doctrine whether it be of God or whether I speak of my self Paraphrase 17. Any man that hath a willingnesse to doe Gods will how contrary soever it be to his own that hath a readinesse to serve God in Gods way and is not wedded to his own see c. 6. note d. that man and none but he is likely to passe a right judgment on my doctrine whether it be of God or no. 18. He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Paraphrase 18. For that man will thus judge He that pretends to be sent by God when he is not alwaies seeks his own advantages somewhat of glory or profit to himself But he that labours only the bringing honour to God and in pursuit of that doth what is most contrary to his own interests conceals nothing though it cost him never so dear to declare it He is worth believing or deserves to be believed having no false designe an what he doth no deceit or guile in him 19. Did not Moses give you the law and yet none of you keepeth the law why go ye about to kill me Paraphrase 19. But 't is otherwise with you You are not of that making v. 17. That law which your own beloved Moses gave you and for the maintaining of which you have so much zeal and hate me as a breaker of it ye doe not your selves observe ye doe not the most of you live according to the rules of it If ye did ye would not be so forward to embrue your hands in my blood who have no way offended against you or that This concludes you not likely to judge what doctrine is of God A man must have purged and regulated affections to doe so see c. 6. note d. 20. The people answered and said note b Thou hast a devil who goeth about to kill thee Paraphrase 20. art certainly mad to talk thus 21 Jesus answered and said unto them I have done one work and ye all marvell Paraphrase 21. I cured one on the sabbath day and ye wondred I would doe so were angry v. 23. 22. Moses note c therefore gave unto you circumcision not because it is of Moses but of the fathers and ye on the sabbath day circumcise a man Paraphrase 22. I shall give you an account of this by remembring you of circumcision given you by Moses not by Moses originally but in practise before his time in Abraham to whom it was commanded by God Now this law you observe so carefully that if the eighth day fall upon a sabbath day you then circumcise the child on that day for all that 23. If a man on the sabbath day receive circumcision that the Law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the sabbath day Paraphrase 23. If then you doe a wounding bloody work about a part of a man in circumcision on the sabbath day and yet think that you break not the law of the sabbath by so doing may not I without being hated and opposed by you doe a work of charity and mercy to an entire whole man in working a cure on him on the sabbath day 24. Judge not according to the appearance but judge righteous judgment Paraphrase 24. Judge according to the depth of reason and justice and not on every slight colour of probability 25. Then said some of them of Jerusalem Is not this he whom they seek to kill Paraphrase 25. whom the chief of the Jewes would fain put to death 26. But lo he speaketh boldly and they say nothing unto him Doe the Rulers know indeed that this is the very Christ Paraphrase 26. And behold he openly in the Temple in the presence of all see note a. disputeth and avowes his actions and they have nothing to lay to his charge which he doth not give a most satisfying account of Are they of the Sanhedrim perswaded and satisfied in mind that he is indeed the Messias sent from God 27. Howbeit we know this man whence he is but when Christ cometh no man knoweth whence he is Paraphrase 27. This were very strange for we are assured of the contrary in that we know his birth and parentage But for the Messias we are taught that he must be one whose parentage is not known 28. Then cried Jesus in the Temple as he taught saying Ye both know me and ye know whence I am and I am not come of my self but he that sent me is true whom ye know not 29. But I know him for I am from him and he hath sent me Paraphrase 28 29. To this Jesus answered aloud I know your meaning when you say You know whence I am viz. that you know the family whereof I come But there is a farther truth also in your words By my works and name and speeches you may if you will know whence I am Just Mart. qu. 140 ad orth and indeed I come not in mine own name nor on mine own errand but on his whose testimony of me cannot deceive but him you doe not so know as to be competent judges what is his will what is lawfull and acceptable in his sight what not see v. 23. but I who come with commission from him doe thus know him 30. Then they sought to take him but no man laid hands on him because his houre was not yet come Paraphrase 30. the time wherein he was to suffer being not yet come God restrained or diverted them from it 31. And many of the people believed on him and said When Christ cometh will he doe more miracles then these which this man hath done Paraphrase 31. If he be not the Messias t is strangè for when the Messias comes he will not cannot in all probability doe greater miracles then he hath done already 32. The Pharisees heard that the people murmured such things concerning him And the Pharisees and chief priests sent officers to take him Paraphrase 32. upon this intelligence the Pharisees very zealous of their traditions and they of the Sanhedrim fearing their authority might be diminished by him 33. Then Jesus said unto them Yet a little while am I with you and then I goe unto him that sent me Paraphrase 33. T is but a small time that I shall continue here and when I depart I shall return to my Father from whom I came 34. Ye shall seek me and shall not find me and where I am thither ye cannot
Father c. and not as it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the same sense must the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that day be taken again ver 26. that which is there said belonging not peculiarly to that time betwixt his Resurrection and Ascension but to the state of them and all Christians after Christs departure from them to the right hand of his Father CHAP. XVII 1. THese words spake Jesus and lift up his eyes to heaven and said Father the hour is come glorifie thy son that thy son also may glorifie thee Paraphrase 1. The time of my suffering is come enable me to go thorough all that is now before me ready to come upon me and receive me up into thy glory v. 5. that in the strength of my resurrection the Gospel may be received and believed in over the whole world 2. As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him Paraphrase 2. According as thou hast given me power of sentencing all men condemning or absolving them which power is to be instated on me at my resurrection that I may give eternall life to all whom thou hast to so given me so inclined their hearts that they cordially and sincerely come unto me see note on c. 6. d. 3. And this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent Paraphrase 3. And all that is required to make men partakers of this eternall life is beside the knowledge of the Father the onely true God together with obedience to his commands formerly revealed by him the embracing Christ and acknowledging his commission from the Father and him as the onely true God also 1 Joh. 5. 20. and so receiving and observing all that is said and commanded by him 4. I have glorified thee on the earth I have finished the work which thou gavest me to doe Paraphrase 4. I have testified and proclaimed thy will here in this world and so glorified thee here and have done all which thou hast appointed me to doe by way of office or ministery here 5. And now O Father glorifie me with thine own self with the glory which I had with thee before the world was Paraphrase 5. And doe thou now O Father deal with me proportionably assume this passible mortall humane nature of mine wherein I have served thee unto a participation of that honour and dignity and glory which before I took this nature on me I enjoyed with thee before the foundation of the world even from all eternity see Phil. 2. 6 9. 6. I have manifested thy name unto the men which thou gavest me out of the world thine they were and thou gavest them me and they have kept thy word Paraphrase 6. I have made known thy will to those peculiar disciples v. 18. whom thou wert pleased by thy grace to fit and so to bring to me to undertake my discipleship and attend me in the nearest relation who being servants of thine have received my word and obeyed it as thine see note on c. 6. d. and served me in the publishing of it 7. Now they have known that all things whatsoever thou hast given me are of thee Paraphrase 7. These have cordially acknowledged that all that message v. 4. on which I was sent was committed to me by thee 8. For I have given unto them the words which thou gavest me and they have received them and have known surely that I came out from thee and they have believed that thou didst send me Paraphrase 8. For that message by thee committed to me I have committed to them and they have received it as that which in my name they will communicate from thee to the world being sufficiently assured that my coming and preaching was all by commission from thee 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine 10. And all mine are thine and thine are mine and I am glorified in them Paraphrase 9 10. I now offer up a prayer peculiarly for them which I know are most pretious in thy sight praying for all believers v. 20. and at other times though not now for his very Crucifyers and that 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine own name those whom thou hast given me that they may be one as we are Paraphrase 11. And this because now I am likely to leave them to hazards and persecutions and whilst I am a leaving the world they tarry in it Therefore holy Father I beseech thee take them into thy tuition and protect them in the discharge of their Apostleship which after my departure lies wholly on them keep all my disciples by thy power and by that declaration of thy will which thou hast afforded me by the Gospel thy power unto salvation of all believers from peril and defection that they may live to teach and preach uniformly all agreeing in the same what I have taught them in like manner as I have taught without any alteration what I had from thee 12. While I was with them in the world I have kept them in thy name those that thou gavest me I have kept and none of them is lost but the son of perdition that the scripture might be fulfilled Paraphrase 12. All this while of my continuing among them I have laboured by thy will to them to confirm them and also to preserve them from danger and it hath succeeded well of all those whose hearts were by thy preventing grace so prepared as that they came to me and undertook my service see note on c. 6. d. none hath miscarried or fallen off see c. 18. 9. and here v. 15. but only that wicked traytor prophesied of Psal 109. 13. And now come I to thee these things I speak in the world that they might have my joy fulfilled in themselves Paraphrase 23. But now that I am to depart from them I beseech thee and expresse this request of mine publickly while I am here that that courage which I exhort them to and that cheerfulnesse in passing thorough all hazards may by their knowing that I thus pray for them be confirmed in them and that the joy which my presence among them now maintains and holds up in them may be continued to them completely when I am gone by remembring what I have now done for them 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world 15. I pray thee not that thou shouldst take them out of the world but that thou shouldst keep them from the evil Paraphrase 14 15. By receiving that doctrine which I have taught them from thee they are sure to be persecuted by the men of
judgement of God Paraphrase 3. And then how is it possible that thou shouldest judge the pure Christian to be a breaker of the Law and thereupon in a damnable estate onely for not being circumcised and yet deem thy self safe when thou art guilty of those filthinesses which were most eminently prohibited by the Law of circumcision 4. Or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance Paraphrase 4. Or shall God's great patience and longanimity in deserring his vengeance on unbelievers and his forbearing so long to punish thy sinfull course be cast away upon thee be despised and not made use of by thee Dost thou not consider that all this long-suffering of God to thee is purposely designed to bring thee to reformation and if it work not that effect will tend to thy heavier ruine 5. But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God Paraphrase 5. Wilt thou thus go on in obdurate resisting of all God's methods and be never the better by his deferring these judgements so long but onely to adde more weight to thy ruine when it comes 6. Who will render to every man according to his deeds Paraphrase 6. Who shall not consider circumcision or uncircumcision but punish or reward every man according to his actions 7. To them who by patient continuance in well doing seek for glory and honour and immortality eternall life Paraphrase 7. To them that by constancy of pure Christian performances and by patient bearing of the persecutions that fall upon them for that profession go on in pursuit of that reward which Christ hath promised to such he shall bestow another life upon the losse of this eternall blisse in the world to come 8. But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath 9. Tribulation and anguish upon every soul that doth evill of the Jew first and also of the Gentile Paraphrase 8 9 10. But to schismaticall factious men which are as it were born and composed and made up of contention as the Gnosticks are that resist the right way deny the Christians the liberty of not being circumcised and themselves live in all unnaturall sins those that do thus renounce the Gospell and live contrary to the Law to such all judgements must be expected desolations and destructions here in a most eminent manner and eternally misery attending them And as the Jew shall have had the privilege to be first rewarded for his good performances as appears by Christ's being first revealed to him in whom consequently and proportionably he shall have all spirituall grace and crown if he embrace Christ and live exactly and constantly according to his directions so must he also expect to have his punishment and destruction first and that a sad one at this present by the Roman armies upon their small rejecting and refusing Christ The greater his privileges are the greater also his provocations and his guilt will be And then the Gnostick also that takes part with the Jew shall bear him company in the vengeance As for the Gentiles as they are put after the Jewes onely and not left out in the mercies of God particularly in the revealing of Christ so shall their punishments upon their provocations onely come after the punishment of the Jewes not be wholly superseded and accordingly 't is to be seen in the predictions of both their ruines in the Revelation the Jewish unbelievers and Gnosticks are punish'd first and then the Gentiles and carnall Christians with them also 10. But glory and honour and peace to every man that worketh good to the Jew first and also to the Gentile 11. For there is no respect of persons with God Paraphrase 11. For God's rewards and punishments are not conferr'd by any uncertain rule of arbitrary favour or displeasure neither depend they upon any outward privileges or performances as either having or not having received the Law being or not being circumcised but are exactly proportion'd according to mans inward qualifications or demeanours 12. For as many as have sinned without Law shall also perish without Law and as many as have sinned in the Law shall be judged by the Law Paraphrase 12. For all those of the Gentile world who having not received the Mosaicall Law of circumcision have sinned against that knowledge of God which hath otherwise been afforded them shall be adjudged to perdition though not by the Law of Moses it shall never be laid to their charge that they have not been circumcised or though they be punished yet shall not they have that aggravation of their sin and punishment which belongs to those which have received the Law of Moses they shall onely be judged for their not observing the Law of nature see Theophylact the Law of Moses being not able to accuse them And those who having received the Law of Moses and in it the sign of the covenant circumcision doe not yet live according to it such are these unbelieving Jewes and Judaizing Gnosticks all the benefit that they shall reap by their having received the Law and circumcision shall be to have that their accuser by which they may be condemn'd the deeper in stead of their advocate to plead for them 13. For not the hearers of the Law are just before God but the doers of the Law shall be justified Paraphrase 13. For to speak to the latter first see note on Mat. 7. b. 't is a dangerous unchristian error to think that the heating or knowing their duty the having the Law delivered to them yea and the seal of the covenant circumcision in their flesh without conscientious practice of the duties thereof shall stand them in any stead No 't is onely the living orderly according to rule and Law that will render any man acceptable in Gods sight 14. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves Paraphrase 14. And for the former 't is clear for when the other people of the world which have not had that revelation of God's will and Law which the Jewes had do without that revelation by the dictate of their reason and those natural notions of good and evil implanted in them and by those precepts of the Sons of Adam by parents transmitted to children and so without any further revelation from heaven come down unto them perform the substantiall things required in the Law of Moses and denoted by circumcision and other ceremonies this is an argument and evidence that these men do to themselves supply the place of Moses's Law 15. Which shew the work of the Law written in their hearts their conscience also bearing witness and note c their thoughts the mean
a scheme or compleat form of all knowledge and truth and mysteries of religion when he hath it not but is farre from it Theophylact hath another notion of it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 painting to the life and interprets the place of the Jewish Doctor who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formes and drawes to the life the knowledge of good and the truth in the hearts of disciples V. 27. By the letter The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be observed and is best express'd by in So in Pausanias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in metu versari to be in a condition of fears or dangers So here ch 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that being in uncircumcision that is in the Gentile state do yet beleeve and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee who being in the Law and circumcision that is in that external condition of Mosaical oeconomy art yet a transgressor of the Law Of this or the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 2 Pet. 3. d. CHAP. III. 1. WHat advantage then hath the Jew or what profit is there of circumcision Paraphrase 1. The former two chapters having been chiefly spent on the Gnosticks those haereticks that leading villanous heathen lives pretended zeal to the legal Mosaical observances in perswading and fortifying others against their pretenses not to be seduced by them to depart from the Church or to condemn the uncircumcised Gentile-Christians for not having the carnal circumcision the Apostle now proceeds to the defence of his doctrine and withall of that great Apostolical practise so heavily objected against him by the Jewes and Judaizers of preaching to the Gentiles departing from the unbelieving obstinate Jewes and of that great disposition of Gods providence in Christ the receiving the Gentiles and rejecting the Jewes and that he may vindicate it he first proposes some vulgar objections against it As first If this which was said c. 2. 28 29. be true if God reward the cleanness of the heart and inward purity without any discrimination of birth or regard of circumcision that is if the Gentiles remaining uncircumcised may be received into the Church then it may seem that a Jew hath no advantage or privilege or prerogative above the Gentiles no benefit of the promises made to Abraham when he was appointed to be circumcised he and all his seed But all this is thus answered 2. Much every way note a chiefly because that unto them were committed the oracles of God Paraphrase 2. That this notwithstanding the advantages of the Jewes have been in many respects very great For first this is one advantage that they have had above the Gentiles that they were intrusted with the oracles of God that is received all the revelations of his will the Law which ch 2. the Jew so much boasted in and also the Prophecies as the people with whom God thought fit to deposite all these for the benefit of the whole world 3. For what if some did not believe shall their unbelief make the faith of God without effect 4. God forbid yea let God be true and every man a lier as it is written That thou mightst be justified in thy sayings and mightst overcome when thou art note b judged Paraphrase 3 4. Which certainly though many Jewes dealt unfaithfully in that trust of theirs heeded them not so farre themselves as to perform obedience to them or to render themselves capable of the benefit of them were neverthelesse real exhibitions of Gods mercy evidences of his favour and so performances of Gods promises see 2 Tim. 2. 13. sealed to Abraham at his circumcision as also trusts of God so Theophylact renders it God's committing or intrusting his Oracles to them v. 2. and special favours to that people of the Jewes above what was afforded others there being no appearance of reason that any default of ours upon which the promises being conditional cease to belong to us should be charged on God as if his promises had not been made good unto us For whatsoever falsnesse or unfaithfulnesse there may be in man 't were sure blasphemy to think there should be any in God he is most faithfull in performing what he hath promised although every man should be unfaithfull and faile to perform his duty in making use of it nay the greater and more provoking the sinnes of men are the more illustrious is his fidelity in making good his part toward those that are so unworthy according to that Scripture Psal 51. 4. to this sense spoken of God by David That thou mayst be justified c. that is that thou mayest appear just and faithfull in performing all thou sayest and overcome whensoever thou art impleaded or question'd by any 5. But if our unrighteousnesse commend the righteousnesse of God what shall we say Is God unrighteous who taketh vengeance I speak as a man Paraphrase 5. But here it will be objected If Gods way of gracious oeconomy under the Gospel see ch 1. note b. may be thus set out and more illustriously seen by the sinnes of men why should God then thus punish the Jewes as the Apostles say he will every where foretelling their approaching destruction for these sinnes of theirs which thus tend to his glory I recite the objection of some men or if he doe is it not injustice in him to doe so 6. God forbid for then how shall God judge the world Paraphrase 6. God forbid that we should say any thing on which this may be inferr'd for that were to deny him to be God who as such is Judge of all the world This seems to be here inserted by way of parenthesis as a note or expression of aversation and detestation of any such blasphemous inference after which he again proceeds in the proposed objection v. 7. repeating it again in other words which therefore must connect with v. 5. and cannot be the reason of what is said here in this verse 7. For if the truth of God hath more abounded through my note c lie unto his glory why yet am I also judged as a sinner 8. note d And not rather as we be slanderously reported and as some affirm that we say let us doe evil that good may come whose damnation is just Paraphrase 7 8. For say they If the faithfulnesse and mercifulnesse of God in performing his promises to Abraham that is of giving the Messias hath appeared more abundantly and hath tended more to his glory by or through occasion of the Jewes sinnes or infidelities there will then be no reason why they that are guilty of such sinnes so much tending to God's honour should still be impleaded or complained of or proceeded with in judgment arraign'd and punish'd as sinners that is that God should so complain and avenge that in the Jewes which tends to his honour but on the other side men might doe well to commit such sinnes
they are enemies for your sakes but as touching the election they are beloved for the fathers sakes Paraphrase 28. 'T is true indeed and observable to you Gentiles that in respect of the present preaching of the Gospell they are now laid aside as persons utterly rejected on purpose that ye may receive the benefit of it The Apostles having preach'd throughout all their cities and succeeded so ill among them are now departed to you Gentiles and have given them over but yet for as many of them as any means will bring in in respect of the promises made to that people for Abraham's sake see note on 1 Pet. 2. b. and the speciall favour of God to them they are still so farre loved by God that if they will come in and be capable they shall be received by him and to that end this dispensation of mercy and providence the calling and converting the Gentiles is now made use of as the last and onely probable means to work on the Jewes v. 11 14. 29. For the gifts and calling of God are without repentance Paraphrase 29. For God's speciall favours allowed to this people and his promises made to their fathers are such as that he will never change or repent of them v. 1. and consequently will still make them good to them upon their repentance and to that end doth in his providence use a most excellent way to bring the obdurate Jewes to repentance by shewing them the issue of the Gospell among the Gentiles that that may provoke them by way of emulation not to fall short of such heathens whom they have so long despised 30. For as ye in times past have not believed God yet have now obtained mercy through their unbelief Paraphrase 30. For as ye Gentiles having gone on in a long course of Idolatry have now upon the Jewes rejecting the Gospell had the Gospell preach'd to you 31. Even so have these also now not believed that through your mercy they also might attain mercy Paraphrase 31. So the Jewes of this age having been conâ—umacious and from whose disobedience it is that this mercy hath come to the Gentiles shall by this very means this mercy upon you in suffering the Gospell to be preach'd to you reap some considerable benefit also viz. be stirr'd by emulation to look after the Gospell thus believed on by the Gentiles and count it a shame to them a people so favoured by God if they be not as wise or pious as the Gentiles which from their Idolatry they now behold to come in and believe on God 32. For God hath concluded them all under unbelief that he might have mercy upon all Paraphrase 32. All this serves to illustrate the grace and mercy of God both to Jewes and Gentiles that both may attain salvation by his grace without which neither of them can be saved For God hath permitted the Gentiles first and now the Jewes and all sorts of men to wallow in disobedience and contumacy that by that means he might reduce both The Gentiles being Idolaters had Christ preached to them which was occasion'd by the Jewes rejecting of him for thereupon the Apostles left them and preached to the Gentiles The Jewes thus contumacious see the Gentiles believe in Christ and receive the Holy Ghost Act. 10. and are in any reason by that means to be stirr'd up to emulation not to be behinde them in piety that so many of them may come in and believe on Christ and so by this means thus wisely disposed by God God hath fulfill'd his great counsell of goodnesse toward all in shewing undeserved mercy upon each of them Jewes as well as Gentiles 33. O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgments and his wayes past finding out Paraphrase 33. O the depth of the abundant goodnesse of God in bearing the contumacy of the Gentiles first and then of the Jewes and of his wisedome in making the desertion of the Jewes a means of calling the Gentiles and of his knowledg in knowing how probably to-work upon the most obstinate Jewes viz. by envy and emulation toward the Gentiles as also by those heavy calamities that according to Christs prediction fell upon them see note e. how unsearchable are his determinations and how admirable his wayes of bringing them to passe 34. For who hath known the mind of the Lord or who hath been his counsellor Paraphrase 34. According to that of Isa 40. 13. that his ways are in wisdome so much above ours that no thoughts of ours are fit in any degree to be taken into counsell with him It is impossible all the men upon the earth could have foreseen these methods or ever have thought to have advised them 35. Or who hath first given to him and it shall be recompensed to him again Paraphrase 35. And the justice is such also that no man can speak any thing against the equality of his proceedings herein for first 't is a matter of meer bounty and goodnesse and every man may with his own doe what he lists no man can claim any thing that hath not been allow'd him and therefore there can be nothing of injustice objected to him if others have been more bountifully treated and yet farther secondly the Jewes themselves thus deserted of God have their wayes of mercy also if they doe observe it 36. For of him and through him and to him are all things to whom be glory for ever Amen Paraphrase 36. For the whole dispensation of grace calling and salvation both of Jewes and Gentiles is to be imputed to God's free undeserved mercy the mercy of the call is from him all good is received by him and the honour of all belongs unto him and therefore to him be ascribed all the glory of this and all other things for ever and ever Amen The summe then of this Chapter being the setting forth the great mercy and wisdome of God toward Jewes and Gentiles but particularly toward the Jewes who though for their crucifying of Christ and contumacy against the Spirit in the preaching of the Apostles they were so farre forsaken as that leaving them the Apostles departed to the Gentiles yet were by way of rebound benefitted by this preaching to the Gentiles provoked to emulation by the multitude of the converted Gentiles and so themselves brought to believe also great multitudes of them is said to be a great mystery v. 25. and so intimated again v. 33. c. and seems to be the very doctrine to which S. Peter refers 2 Pet. 3. 15. concerning God's longanimity deferring and delaying his execution on his enemies foretold Mat. 24. on purpose that as many Jewes as possibly might should before that be brought in to believe and so escape their parts in that judgment This is the plain meaning of what S. Peter expresses by account the long-suffering of our Lord deliverance to which he saith that Paul had written
have you wise unto that which is good and simple concerning evil Paraphrase 19. As for you your purity of faith is generally taken notice of and therefore I doe not speak to you as to those that are thus corrupt already but rejoicing that as yet you are immaculate I exhort you to be watchfull and not so simple as to be cheated into heresies but onely so as to keep your selves innocent 20. And the God of peace shall bruise Satan under your feet shortly The grace of our Lord Jesus Christ be with you Amen Paraphrase 20. And to encourage you to continue your watch let me tell you that it is not now many years to that coming of Christ so oft spoken of in the Scripture that spiritual not corporal or personal coming of his 2 Thess 2. 1 2 3. wherein he shall not onely work his revenge on his crucifiers and your persecutors the Jewes after which time there shall be an eminent discernible tranquillity for the Christians for some space see Mat. 24. 13. and Rom 13. 11. but wherein he shall also cast out the oracles of the Gentiles and make their delusions appear and plant the Gospel and root out Idolatry over the whole Gentile world Phil. 2. 11. The abundant goodnesse and mercy of Jesus Christ continue with you Amen 21. Timotheus my work-fellow and Lucius and Jason and Sosipater my kinsmen salute you 22. I Tertius who wrote this Epistle salute you in the Lord. 23. Gaius mine host and of the whole Church saluteth you Erastus the chamberlain of the city saluteth you and Quartus a brother Paraphrase 23. one that hath used great liberality to me and all the Christians 24. The grace of our Lord Jesus Christ be with you all Amen 25. Now to him that is of power to establish you according to my Gospel and the preaching of Jesus Christ according to the revelation of the mystery which was kept secret since the world began 26. But now is made manifest and by the scriptures of the prophets according to the commandement of the everlasting God made known to all nations for the obedience of faith Paraphrase 25 26. Now to him that is able to keep you from falling into any noxious error and to establish you in the constant practice of all that I have preached to you the same that was the preaching or doctrine of Jesus Christ himself when he was here on earth according to that which we now see revealed and discern to be that which was foretold in the old Testament but not till now taken notice of by men viz. that the Gentiles should have the Gospel preach'd to them which secret and all other Christian truths which have been in the purpose of God from all eternity are now made known or revealed to the Gentiles that they might believe the Gospel 27. To God onely wise be glory through Jesus Christ for ever Amen Paraphrase 27. To him I say who is the onely wise disposer of all this and who hath managed all by his son Jesus Christ's assuming of our nature c. be all honour and praise through the same Jesus Christ our Lord. Amen Written to the Romans from Corinthus and sent by Phoebe servant of the Church at Cenchrea Annotations on Chap. XVI V. 1. Servant of the Church What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister signifies in the New Testament hath formerly been noted at large see Lu. 8. a. viz. to relieve the poor either out of the stock of the Church as administrators and dispensers of others liberality and almes or as hospitable charitable persons out of their own substance So the women that administred to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their own estates and so Phoebe here who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reliever or patroness of many see Lu. 8. a. and of Paul himself ver 2. and in all probability is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9. 5. the sister or believing Christian woman which either did or if Paul would have accepted it would have helped him and Barnabas to eat and drink ver 4. without labouring with their hands v. 6. Such as she accompanying the Apostles in their journies to preach the Gospel as of her it appears by S. Paul's sending this Epistle from Corinth to Rome by her as 't is in the subscription and furnishing them with all things which they wanted from whence they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour in the Lord v. 6 and 12. whereupon saith the Scholiast that the Apostles carried about with them some matrons of good report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that made provision for their necessary uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostles being free from those cares might be at leisure for preaching only and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich women followed the Apostles and provided them necessaries and eased them of all that care c. See note on 1 Tim. 5. a. V. 7. Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle signifies primarily that office whereunto the Twelve were set apart by Christ immediately and so that of S. Paul and Barnabas sent immediately by appointment of the holy Ghost Act. 13. 2. Secondarily it belongs to some others after that received the like Commission from the Twelve or from S. Paul thus is James the Bishop of Hierusalem often called an Apostle And so saith Theodoret of those first times that those which were after called Bishops were then called Apostles So saith he Epaphroditus is called Apostle of the Philippians Phil. 2. 5. because he was their Bishop So Clemens Romanus is by Clemens Alexandrinus Strom. l. 4. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens the Apostle So Ignatius is by S. Chrysostome called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle and Bishop So of Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Timotheus was made Bishop of Ephesus saith an anonymous writer in Photius So that Thaddaeus that was sent by Thomas to the King of Edessa is styled in Eusebius l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Thaddaeus So Mark in Epiphanius Haer. 51. and in Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Luke also by Epiphanius Haer. 51. And if it be he which is mention'd 2 Cor. 8. 18. in the style of who is praised for the Gospel or for preaching through all the Churches as Ignatius affirms Ep. to the Ephes and though Baronius affirm it to be Silas and Theodoret Barnabas yet Titus Bostrensis on Luke 1. p. 763. C. and S. Jerom on 2 Cor. 8. and from him others have generally conceived to be he being a constant companion of S. Paul in all his travails as farre as the book of the Acts reaches and therefore i◠said by Eusebius to have written the Gospel from other mens testimonies but the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his own sight and not onely so but as it followes v. 19.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he that even now kept the book of taxes for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the name of them that set down the publick acts as also the customes and taxes and revenues of the Kings and so Where is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher that is the receiver of money for so they received it by weight and lastly where is the numberer of towers he that reckons and assesses the several houses of the city every one according to their bignesse which was in order again to the exacting of taxes From this matter that of this text is distant enough and yet may that be so farre here accommodated as to expresse an admiration here as it was there at a strange sudden change wrought among them although the matter of the change was very different And yet for the words also they thus farre agree that a◠there was Where is the scribe so here though in another sense where is the scribe that is doctor or learned man there the Scribe to register the taxes the notary here the learned man or doctor of the Law as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher so here with the change but of letter without any of the sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intelligent or wise and lastly as there the numberer of towers so here the enquirer disquisitor of this world that speaks his sense among others by way of debate or discussion to find out the truth as there in the making an assesment they debated the rate or value of every house to proportion it accordingly And such applications as these by way of accommodating places to very distant senses especially when the words in the Greek translation will bear them though the Hebrew will not so well is no extraordinary or strange thing in the New Testament that of Christ's going with his parents to Nazareth that the saying might be fulfilled He shall be called a Nazarite that is the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a branch belongs to him will appear to any as strange and farre off as this CHAP. II. 1. AND I brethren when I came to you came not with excellency of speech or of wisdome declaring unto you the testimony of God Paraphrase 1. I said I preach'd not the Gospel to you in any eloquent words c. 1. 17. from whence to this place all hath been brought in on that occasion by way of parenthesis and now I resume it again because it is a thing laid to my charge by some of you that I am too plain and mean in preaching the Gospel to you An accusation or charge which I am most ready to confesse 2. For I determined not to know any thing among you save Jesus Christ and him crucified Paraphrase 2. For I thought it not any way proper for me to goe about to mend God's method and when he had determined the sum of our doctrine to be the doctrine of Christ which he taught in his life time together with the confirmation of it by his death through which also we have many precious advantages as pardon of sins through his satisfaction c. not excluding also but taking in in an eminent manner his resurrection it had been unreasonable to think of preaching any thing to you but this doctrine thus confirm'd see chap. 1. 17. 3. And I was with you in weaknesse and in fear and in much trembling Paraphrase 3. And accordingly when I was among you I was in the like manner as Christ when he was here on earth very ill used see note on Rom. 8. m. Gal. 4. a. persecuted for my preaching and in continual fear of the utmost dangers Act. 18. and this was the method fittest for me to use to assure you of the truth of what I preached 4. And my speech and my preaching was not with enticing words of mans wisdome but in note a demonstration of the Spirit and of power Paraphrase 4. And as for powerfull speaking that which I used did not consist in rhetorical proofs or probable arguments of the truth of what I said such as humane writings are content with but in plain demonstration from the prophecies of the old Bible or the voice of the Spirit since and the miracles done by Christ under the Gospel 5. That your faith should not stand in the wisdome of men but in the power of God Paraphrase 5. That the ground of your faith may not be humane eloquence c. but the arguments of perswasion which God hath thought fit to make use of 6. Howbeit we speak wisdome among them that are perfect yet not the wisdome of this world nor of the princes of this world that come to nought Paraphrase 6. Mean while the things which we teach are to those men which are arriyed to the highest pitch of wisdome divine and perfect wisdome not that which this age boasts of or depends on or in which the rulers of the Jewes v. 8. doe excell for all these are now a perishing their learning and they ready to come to nought 7. But we speak the wisdome of God in a mystery even the hidden wisdome which God ordained before the world unto our glory Paraphrase 7. But that wise dispensation of God's in giving us his Son which was hidden under the Jewish types and only darkly spoken of by the Prophets but by God determined from the beginning to be now revealed to us to the very great honour of us to whom it is so revealed 8. Which none of the princes of this world knew for had they known it they would not have crucified the Lord of glory Paraphrase 8. A thing which is not to be imagined that the chief men among the Jewes v. 6. see note on ch 1. c. understood any thing of for if they had they would sure never have put him to death appearing by the voice from heaven and his miracles as well as by their own prophecies to be God himself come down from heaven 9. But as it is written Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Paraphrase 9. To this belongs that of Isaiah c. 64. 4. at least it may fitly be accommodated to this purpose that God prepares for them that depend on him all faithfull pious men such things as they never imagine or hope for such is the revelation of his mercifull designes toward us in the Gospel 10. But God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Paraphrase 10. And these hath God made known to us not by any fallible deceivable way but by sending down his Spirit upon the Apostles which leading them into all truth teaching them all things reveals even these deep mysteries unto us which be they never so secret in God must needs be known
by your zeal and sincerity of love toward him be so fastned to him as a tree that hath taken deep root or as a building firmly founded that no temptation or persecution be able to shake you v. 13. 18. May be able to comprehend with all saints what is the breadth and length and depth and height 19. And to note b know the love of Christ which passeth knowledge that ye might be note c filled with all the fullnesse of God Paraphrase 18 19. That ye may be perfectly skilled as all holy men should be in the knowledge of immense wisdome and other attributes of God Joh. 11. 8 9. or as the antients are willing to understand these dimensions understand and search into the immensity of Christ's love to us best expressed by the several dimensions of the crosse to which he was fastned being extended upward and downward and on both sides I mean that unspeakable and unfathomable love of Christ the knowledge of which is a science of great concernment unto us farre beyond all that mysterious knowledge that the Gnosticks boast of or to consider the infinite mercy of God in revealing Christ unto us that this may inflame your hearts with the love of God who thus loved us and so fill you with that virtue which is most divine 1 Joh. 4. 16. and which will fortifie you against all the persecutions which are now apt to discourage you 7. 13. 20. Now to him that is able to doe exceeding abundantly above all that we ask or think according to the power that worketh in us Paraphrase 20. Now to that all-wise and all-mercifull God that can doe most abundantly above what we can imagine and will doe liberally above what we can pray for to him an evidence of which we have in that mighty work which is now wrought among you in the preaching of the Gospel and affording such miracles to be done among the Gentiles 21. Unto him be glory note d in the Church by Christ Jesus throughout all ages world without end Amen Paraphrase 21. To him be all honour ascribed through Jesus Christ by what is now done in the Church even by the means of the faith and doctrine of Christ which is now preached to the Gentile world And may this for ever tend to the glory of God and not only at this present time but among all posterities through all parts of the world Amen Annotations on Chap. III. V. 8. Grace The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places 1 Tim. 4. 14. signifies some special favour of Gods in order to some charge or office that especially of the ministery So when Levi is called Gods holy one Deut. 33. 8. the word there used in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so properly that would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 favour here and so the person to whom the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs is he that is favoured by God in a special manner preferred to such a dignity an office before others without consideration of any dignity in the person onely upon the free mercy and good pleasure of God V. 9. Know The meaning of this verse will not easily be pitch'd on because it is not certain whether the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the first be the right reading it must then be rendred the love of Christ which exceedeth knowledge where the comparison being laid betwixt the love of Christ and knowledge and the love of Christ being by ver 18. determined to signifie Christs love of us the knowledge must probably signifie those things which the Gnosticks pretend to know and boast so much in that knowledge and so to know the love of Christ which passeth knowledge is to study and contemplate that one subject Christs infinite love to us which is infinitely more worth our studying then what they boast of and so this is no improbable sense of the place that the Apostle having prayed that they may comprehend the immense love of Christ toward them v. 18. should adde also that they may know that love of Christs which excelleth knowledge that is as the Gnosticks are very proud of their deep and secret knowledge and place great perfection therein so they on the other side should look upon the huge love of Christ toward them such as being considered will by way of gratitude incline them to suffer any thing for his sake in opposition to being discouraged at tribulations v. 13. and to possesse their hearts of that as that which is farre more worth their thinking of and studying then the highest knowledge or skill of mystical interpretations which the Gnosticks so pretended to As for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for knowledge simply taken so as to exceed knowledge should signifie unsearchable unintelligible that cannot probably be the meaning of it when at the same time he prayes they may know it and besides the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the note of comparison seems rather to referre to the former notion to compare love and knowledge together and preferre the former But if the other be the right reading then the rendring will be plain the exceeding love of the knowledge of Christ and though that be capable of severall interpretations whether first the love of God in revealing and of Christ in vouchsafing to be known to us or secondly our love of Christian knowledge yet the former will be more commodious because more agreeable to v. 18. where it is Gods love toward us that they are to comprehend and this is one speciall branch of that his revealing his Son unto us to which also it is consequent that we should which is the point in hand v. 13. adhere constantly to him endure persecutions and not suffer our love to be cooled by them And to this interpretation the words which follow will well connect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that ye may be filled to all the fulness of God see note c. as an effect in us of this knowledge or consideration of Gods infinite love toward us Ib. Filled with all the fullness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill signifies to fill up vacuities to perfect to complete see Note on Mat. 5. h. so here having recommended to them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding love or charity of God toward them viz. rich love and promises of God in Christ he adds that they may be fulfilled that is as an effect of their consideration of Gods love towards them filled up and perfected to the highest pitch that God now in Christ requires of us and that is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the fulness of God that is all that perfection of charity to which
the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Paraphrase 11. Bringing forth all manner of Christian fruits those works of piety and charity which are commended by Christ above what was by the Law of Nature or Moses required which may tend to the honour and praise of God 12. But I would ye should understand brethren that the things †which happened unto me have fallen out rather unto the furtherance of the Gospel Paraphrase 12. As for my self and the things that concern me my sufferings and imprisonment at Rome you may please to take notice that they have tended to the advancement rather then hindrance of the Gospel 13. So that my bonds in Christ are manifest in the note e palace and in all other places Paraphrase 13. For by my sufferings it is that the Gospel hath come to be taken notice of and so to be propagated both to all the officers of the Emperour in the Courts the Romans that act under him and also to all others 14. And many of the brethren in the Lord waxing confident by my bonds are much more bold to speak the word without fear Paraphrase 14. And withall many that have received Christianity through the confidence and courage that the example of my sufferings and patience hath infused into them have with much more zeal and constancy then formerly made confession of the faith 15. Some indeed preach Christ even of envy and strife and some also of good will Paraphrase 15. Some indeed envying the dignity which God hath bestowed on me by giving such success to my preaching now that they see me under restraint preach the Gospel of Christ by way of emulation hoping and endeavouring to get that glory to themselves and some doe it out of good liking of what I have done and out of a pious intent desiring sincerely to maintain what I have preached 16. The one preach Christ of contention not sincerely supposing to adde affliction to my bonds Paraphrase 16. The former sort of these doe it out of unkindness to me not out of designe seriously to advance the service of Christ but esteeming of me by their own affections they suppose they shall gall and grieve me thereby and so adde to my present sufferings 17. But the other of love knowing that I am set for the defense of the Gospel Paraphrase 17. But others out of a sincere kindnesse toward me and the Gospel as knowing that what is befallen me is in defence of the Gospel or for my defending it and consequently but duty in me who have not intruded my self but am by Christ from heaven call'd and sent with commission for discharge of this office 18. What then notwithstanding every way whether in note f pretence or in truth Christ is preached and I therein doe rejoice yea and will rejoice Paraphrase 18. And so by one means or other some to vex me others out of respect to the words preached by me doe farther propagate it and though this is by the former sort done maliciously and the good that comes from it be only accidental not intended but only occasioned by them yet 't is matter of rejoicing to me that the Gospel of Christ is preached and published by this means 19. For I know that this shall turn* to my salvation through your prayer and the supply of the Spirit of Jesus Christ Paraphrase 19. For I am confident by the help of your prayers and by the assistance of the Spirit of Christ attainable thereby that what hath thus befallen me shall be a means of advancing the salvation of many 20. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldnesse as alwaies so now also Christ shall be magnified in my body whether it be by life or by death Paraphrase 20. As I verily perswade my self and hope that God will so assist me that I shall expresse no pusillanimity in any thing but continue as constant as ever and as bold Joh. 7. a. to confesse Christ and preach the Gospel and so whether by life or death advance the kingdome of Christ by preaching it if I live by signing the truth with my blood if I die 21. For to me to live is Christ and to die is gain Paraphrase 21. For as for my self thus it stands with me if I live my life shall be spent in Christ's service and if I die my death tends to mine own unspeakable advantage and joy and to the service of Christ also whose glory may be advanced by my dying his martyr see ver 20. 22. But if I live in the flesh this is note g the fruit of my labour yet what I shall choose I wot not Paraphrase 22. On the other side my living in the flesh is matter of some advantage also life is in it self and for the advantages of serving God and encreasing our crown a desirable thing and so the scales being in a manner even I know not what to choose 23. For I am in a streight betwixt two having a desire to note h depart and to be with Christ which is farre better Paraphrase 23. But I am in a great difficulty equally inclined on both sides on one side having before me the benefit of death as of a returne into my country which is the vision and society of Christ and that very much more desirable both in respect of the glory that will redound to Christ by my martyrdome and the benefit that will redound to me 24. Neverthelesse to abide in the flesh is more needfull for you Paraphrase 24. And on the other side considering the advantage which may accrue to you which is farre greater by my life and that which you can very ill spare 25. And note i having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith Paraphrase 25. And on this latter consideration of the want you have of me and the benefit you may reap from my life I am sure that this is the thing I desire and hope that I shall be some time permitted to live as a means of growth and proficiency to you and of giving you comfort in your Christianity 26. That your rejoycing may be more abundant in Jesus Christ for me by my coming to you again Paraphrase 26. That you may rejoice the more through the goodnesse of Christ by reason of me that is of my coming yet again to be present among you 27. Onely let your conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may heare of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel Paraphrase 27. Onely let your course of life be such as becomes the citizens of this divine city the members of
this perswasion v. 15. Then for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in ordinary construction all one which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that I hope or am perswaded or of this I am sure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used that I hope or am perswaded And this is very agreeable to the matter in hand where to comfort them in their sadnesse for his afflictions he minds them that in order to their good he foresees it very probable that he may be permitted to live and though he knows not by any certain revelation whether he shall or no yet this he knows that he hopes and considering Gods dipensations of providence is verily perswaded which also includes his desire of it CHAP. II. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies 2. Fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Paraphrase 1 2. I therefore conjure you by all those benefies which are afforded us in Christ by the great joy and pleasure there is in loving one another by that liberal effusion of graces from the Spirit of God see note on Act. 2. d. and by your affection and compassion toward men in calamity and particularly toward me at this time a prisoner for Christ that to all the other matter of rejoicing that I have concerning you you will adde this also and so make my joy complete that you live in unity loving one another mutually having as it were the same soul and so affections and designes all studying and taking care for this same thing 3. Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves Paraphrase 3. That ye doe nothing out of opposition and contention one against another nothing ambitiously or ostentatiously but on the contrary doe all things with that quietnesse and humblenesse as if ye had every one a better opinion of the others wisdome and piety than his own 4. Look not every man on his own things but every man also on the things of others Paraphrase 4. And to this end let not men look so intently on those gifts and abilities which they discern in themselves but let them withall and much rather consider the gifts and abilities of other men more eminent then they And this will be an expedient toward the performing of that which is required v. 3. 5. Let this mind be in you which was also in Christ Jesus Paraphrase 5. According to the example of Christ 6. Who being in the note a form of God thought it no robbery to be equal with God Paraphrase 6. Who being truly God thought it no incroachment to be in equality with his father 7. But note b made himself of no reputation and took upon him the form of a servant and was made in the likenesse of men Paraphrase 7. And yet being thus the eternal word of God he set himself at nought lessened humbled himself from the condition of being Lord of all to that of a subject ordinary man 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the crosse Paraphrase 8. And being by his incarnation thus low in the nature all and the outward deportment and guise of a man he yet humbled himself lower to death even the vilest and most cruel death that in use among the Romans for their slaves crucifixion 9. Wherefore God also hath highly exalted him and given him a name which is above every name Paraphrase 9. And for this great act of humility and the divine work of eternal redemption of our soules wrought by him in this state of humiliation God hath advanced his humane nature to the highest degree of glory and made this God-man the supreme prince of his Church given him all power in heaven and earth and to signify that hath appropriated to him the title of Jesus the Saviour by way of excellence that though other men may have been thus styled from other salvations or deliverances for which they have been imployed by God as Joshua long before and after Joshua the Judges were called Saviours for rescuing the people of Israel from dangers and delivering them from enemies yet the eternal salvation Heb. 5. 9. eternal redemption Heb. 9. 12. being wrought only by him the name which signifies this should belong to him and to him onely 10. That at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth Paraphrase 10. A title or name which includes in it such a singular dignity above all other titles as concerning mans eternal and not only some temporal deliverance and salvation that it together with the signification of it is worthy of the most eminent and superlative respect the lowyest reverence that can be paid by all rational creatures Angels men and devils Luk. 4. 36. 11. And that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father Paraphrase 11. And his doctrine and faith and soveraignty be received and embraced by all nations of the world to the honour of God the Father who hath thus sent him and thus ordered his humility and exaltation 12. Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in my absence work out your own salvation with note c fear and trembling Paraphrase 12. And therefore my dear brethren as ye have hitherto done all that I have commanded you so I still beseech you that now in time of my absence ye will be much more diligent then when I was present with you ye were to perfect the good work which ye have begun viz. a pious Christian course see note on Rom. 10. a. making your performances agreeable to your resolutions and never giving over till ye are landed safe at eternal blisse and to that end using all possible diligence and solicitude and care that ye be not wanting to your selves 13. For it is God which note d worketh in you both to will and to doe of his good pleasure Paraphrase 13. Upon this very consideration on which some are secure and negligent because both to that good resolution and to every good performance you are enabled by God who doth what he doth of his free undeserved mercy to you by his preventing and assisting grace without any merit of yours to deserve it from him and consequently may justly be expected to withdraw all from them that walk negligently before him 14. Doe all things without murmurings and disputings Paraphrase 14. And let your obedience be cheerfull without any querulousnesse or reluctances without questioning or disputing of commands 15. That ye may be blamelesse and harmlesse the sons of God without rebuke in the
kind of inordinate lust or filthiness v. 3. see note on Rom. 1. i. This you know and God is witness that I was farre from being guilty of it 6. Nor of men sought we glory neither of you nor yet of others when we might have been note f burthensome as the Aostles of Christ Paraphrase 6. Neither did we desire to appear before you or others as persons of any great authority which yet we had and might have exercised as Apostles of Christ 7. But we were gentle among you even as a nurse cherisheth her children Paraphrase 7. But I have still dealt with you in all mildness tenderness imaginable the same which is discernable in a nurse to a child of which by feeding and making much of him she becomes extremely fond 8. So being note g affectionately desirous of you we were willing to have imparted unto you not the Gospel of God onely but also our own souls because ye were dear unto us Paraphrase 8. In like manner I confesse my self to have an huge tenderness and fondness of love toward you so that now having done you that greatest good preached the Gospel to you and nourish'd you ap in the faith I have nothing too dear for you not my life it self which is frequently called the soul in these books see note on ch 5. f. if it may stand you in any stead 9. For ye remember brethren our labour and travell for labouring night and day because we would not be chargeable unto any of you we preached unto you the Gospel of God Paraphrase 9. And evidence of which I then gave you and ye cannot but remember it how that beside the sufferings which I bare see note b. I alwaies laboured in my trade extremely hard that so I might preach the Gospel to you and yet not put you to charges 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe Paraphrase 10. You I say know and can witness and I doubt nor of God's testimony how I and the rest of us Silvanus and Timothy have behaved our selves toward you that have received the saith in the performance of all duties toward God and man so as we cannot be blamed or charged by any 11. As you know how we exhorted and comforted and charged every one of you as a father doth his children Paraphrase 11. Dealing with you as a father doth with his own children every one of you single as if every one of you were my child calling upon you to doe your duty and cheering you up to persevere against all discouragements 12. That ye would walk worthy of God who hath called you unto his kingdome and glory Paraphrase 12. And conjuring you by all the obligations imaginable that your conversation should be some way proportionable to what God hath done for you in calling you to the honour and privilege of being Christians here and if you continue constant in the saith glorified Saints in heaven 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which note h effectually worketh also in you that believe Paraphrase 13. And herein we have matter of continual joy and thanksgiving to God on your behalf that when we thus preached the Gospel to you ye received it readily not as any doctrine of ours but as the Gospel of Christ sent by God from heaven and which being thus embraced and believed by you hath also attained that end that perfection that accomplishment among you which every where belongs to it viz. to bring on them that embrace it the honour of being persecuted for it and glorifying God by that means and withall to give them strength to enable them to bear it Christianly 14. For ye brethren became followers of the Churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own note i countrey-men even as they have of the Jewes Paraphrase 14. For as it fell out with the Churches of Christ in Judea all that believed and held fast to Christ have still been persecuted by the unbelieving Jewes so hath it fallen out to you your own countrey-men the unbelieving Jewes among you have in like manner persecuted you as the Jewish unbelievers have persecuted the Christian Jewes 15. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men Paraphrase 15. And this which I say of the Jewes in Judea was practised by them on Christ himself and before him on the prophets sent unto them Mat. 23. 37. and now is accordingly fallen on us It being reasonable that they which have cast off obedience to God should persecute all men that come to tell them of their duty 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost Paraphrase 16. And this generally is the ground of their quarrel to us that in spight of their prohibition we preach to the Gentiles use means that they might repent of their Idolatries c. by which and the former things the Jewes doe so fill up the measure of their sins that the wrath of God to the utter destruction of them is now come our upon them already denounced and within a very little while most certain to overtake them 17. But we brethren being taken from you for a short time in presence not in heart endevoured the more abundantly to see your face with great desire Paraphrase 17. And being detained from coming to you personally ever since I was first with you and driven suddenly from you Act. 17. 5 10. we are neverthelesse very kind to you and heartily desire and wish for an opportunity of visiting you 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us Paraphrase 18. And accordingly I Paul had once or twice a full resolution to visit you but by some difficulty or other from time to time interposed by the instruments of Satan the obstructors and persecutors of the Gospel I was kept from coming unto you 19. For what is our hope our joy our note k crown of rejoicing are not even ye in the presence of our Lord Jesus Christ at his coming Paraphrase 19. For what greater matter of hope of a reward from God at the day of doom and consequently of present rejoicing can I have what greater ornament of which I could boà st then the good successe of the Gospel which I have preached among you 20. For ye are our glory and joy Paraphrase 20. For you are a prime congregation of Christians as Philippi another Phil. 4. 1. wholly converted by me and
consequently 't will not be yet so sit a season for the Gnosticks to discover their venome against them 7. For the note i mysterie of iniquity doth already work onely he who now letteth will leâ— untill he be taken out of the way Paraphrase 7. And therefore though this sort of men be already formed into a sect under their ringleaders Simon and Carpocrates c. yet at this time 't is carried more closely they are not broken out into such open renouncing of and opposition to Christ and Christians they have no occasion as yet to side with the Jewes against the Christians nor shew of quarrel whereupon to exasperate the Jewes against them because the Christians walk warily and doe nothing contrary to the Mosaical Law which is the thing which holds them from breaking out v. 6. But as soon as ever that which withholdeth is removed that is as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles give over the Jewes and permit not Christians to Judaize but call them off from observing the Law 8. And then shall note k that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self joyn with and stirre up the Jewes and bring heavy persecutions upon the Christians and having this opportunity to calumniate them to the Jewes behave themselves as their professed opposers And Simon Magus shall set himself forth in the head of them whom as a profest enemy of Christ Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter and for all the Apostatizing Gnosticks that adhered to him they shall be involved in the destruction of the unbelieving Jewes with whom they have joyned against the Christians 9. Even him whose coming is after the working of Satan with all power and signes and lying wonders Paraphrase 9. This person whom now I speak of and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves 10. And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Paraphrase 10. And by baits of lust c. they work upon the generality of wicked carnal Christians and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel but preferring the satisfaction of their own humors and passions and prejudices Joh. 8. 45. before the doctrine of Christ when it came with the greatest conviction and evidence and authority among them Tit. 2. â—1 11. And for this cause God shall send them strong delusions that they should believe a lie Paraphrase 11. And this is the cause why God suffers meer Magicians to deceive them by false miracles and by that means to bring them to believe all kind of falsnesse false gods false waies of worship deceitfull cheating false miracles to get autority to those and all manner of heathen licentious vicious practices the consequents of those errors and the most contrary to Evangelical truth 12. That they all might be damned who believed not the truth but had pleasure in unrighteousnesse Paraphrase 12. That so filling up the measure of their obdurations they may fall under condemnation or be judged and discerned to be what they are impenitent infidels and accordingly remarkably punished 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Paraphrase 13. The more of truth there is in all this the more are we bound to blesse and praise God for his goodnesse to you brethren that he hath been so favourable to you above others as to appoint the Gospel to be preached to you and you to be called to the faith of Christ so early so these being Jewes at Thesâ—alonica are said to have believed before others Ephes 1. 12. and so to be taken out of that wicked generation by the preaching of the Gospel and that grace which is annex'd to it and by your receiving of the truth by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks v. 1 8 12. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you that thereby ye might have your parts in all the glorious effects of Christ's power in his servants and over his enemies 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle Paraphrase 15. To conclude therefore Doe you brethren take care to retain constantly all the doctrine which I have both at my being with you for the preaching of the Gospel to you and since in mine Epistle delivered to you all such I mean as I have truely told or written to you not such as are unduly put upon you under that pretence v. 2. 16. Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace Paraphrase 16. And I beseech that Lord and Saviour of ours Jesus Christ and God the Father who out of his meet love to us hath thus given us his Son and through him afforded us matter of endlesse comfort even the hope of eternal joyes to reward our temporary sufferings and revealed this to us in the preaching of the Gospel see note on Heb. 13. c. 17. Comfort your hearts and stablish you in every good word and work Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up and confirme you to persevere stedfast and constant in the profession of the truth and in all Christian practices Annotations on Chap. II. V. 1. By The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or about or concerning or for as that denotes the matter of the ensuing discourse as when we say in English Now for such a matter or point or question which is the form of entring upon any discourse And thus it seems to be understood here making the coming of Christ c. the things which he proceeds to discourse of which having been touched upon in the former Epistle c. 5. 1. and it seems that which was said in that Epistle misunderstood by them in some circumstances he proceeds as in a known matter to speak of it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred concerning Ib. Coming of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord hath been
by constancy and perseverance make ourselves capable of that deliverance which Christ first at his being on earth and the Apostles that heard it from him have assured us of and which God himself hath restified both by many prodigies and ominous presages of it and by giving them that have foretold this power to doe miracles and other extraordinary abilities of his Spirit as he hath thought fit to dispense them to one man one ability to another another by this means giving authority to their predictions 5. For unto Angels hath he not put in subjection the world to come whereof we speak 6. But one in a certain place testified of him saying What is man that thou art mindfull of him or the son of man that thou visitest him 7. * Thou madest him note c a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands Paraphrase 7. Who for the space of 33. years was subjected to a condition inferiour to that of Angels but then after his suffering in our flesh he was by God most honourably advanced to the highest dignities made the supreme ruler and King of heaven and earth 8. Thou hast put all things in subjection under his feet For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him Paraphrase 8. And all his enemies and the persecutors of his Church subjected to him and he advanced above all created beings This prophecie of the Messias cannot be fulfilled if any enemie be left which is not brought under him and from thence it is manifest that there is a yet future subduing of his enemies to be expected for as yet the Jewes and Gnosticks do persecute the Orthodox Christians and are not subdued or destroyed and the Christians delivered by that meanes 9. But we see Jesus who was made a little lower them the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man Paraphrase 9. Only this we see already that the Messias that was humbled for a while even to the death of the crosse for the benefit of all mankind and every man in the world is now after and for that humiliation of his rewarded and crowned with glory and honour and a throne erected for him in heaven of which this is but consequent that his enemies shall be made his footstool 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the captain of their salvation perfect through sufferings Paraphrase 10. For God the universal designer of all in his wisdome foreseeing the oppositions and sufferings that would befall his people believers in this world thought it fit that Christ his own Sonne the author of their deliverance should through sufferings come to his reward and crown see note on Phil. 3. 13. that so he might after his own example deliver those that suffer constantly and patiently 11. For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Paraphrase 11. For as among the Jewes both the first-fruits and the whole harvest are of the same nature and as the priest that wrought expiation and the people for whom it was wrought were of one beginning so are Christ and all mankind of one making and Christ and the Jewes from one original to wit of Abraham v. 16. who was called One Mat. 2. 15. and therefore we must expect in our way to exaltation or deliverance to passe through the like condition of afflictions In which respects Christ and we are brethren and we so owned by him 12. Saying I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee Paraphrase 12. According to that of the Psalmist saying 13. And again I will put my trust in him and again Behold I and the children which God hath given me Paraphrase 13. Another proof also of the same vix that both Christ and we are brethren in this both to passe by sufferings v. 10. is that of Isa 8. 17 18. where first he speaks of waiting on the Lord that hideth his face and withall trusting in him being confident of his uncovering his face giving deliverance in whatsoever adversity relying and depending on him thereby noting that he is to passe through such and after specifying and instancing in himself and his children given him by God that is in the antitype to Isaiah and his children given him by God for a sign Christ and all faithfull Christians which are his children spiritually begotten to him by God 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might note d destroy him that had the power of death that is the devill Paraphrase 14. Seeing therefore that Christians or believers those that are to be brought to heaven by Christ are here in humane flesh and sufferings and seeing that brethren or fellow-children are of like natures Christ therefore who is called our brother is to be supposed to have part with us in flesh and sufferings and so to suffer also And by so doing he was to frustrate and make void the devils design which was to keep men for ever under the power of death to rob death of its sting and to rescue men from the bands or power of death by a resurrection from death to life 15. And deliver them who through fear of death were all their life time subject to bondage Paraphrase 15. And so take away all that fear of persecutions and death it self which makes men so cowardly and keeps them in such awe that is in a most unchristian and servile condition whilst they see no hope of deliverance 16. For verily he note e took not on him the nature of Angels but he took on him the seed of Abraham Paraphrase 16. For 't is not said any where that he catches hold of Angels as they are falling or running or carried captive from him to save or rescue them from ruine or to bring them out of captivity but only to men doth he this favour peculiarly 17. Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high priest in things pertaining to God to make reconciliation for the sins of the people Paraphrase 17. And therefore he was not to come in an Angelical glorious guise but in an humble suffering condition whereby he is the better qualified to have compassion on those that are in any sad estate and we thereby secured that he will discharge his priestly office faithfully and negotiate for us in
This S. Luke more particularly mentions c. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spake of his exodus which he was ready to perform at Jerusalem What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was hath there been said see Note on Luc. 9. b. viz. Christ's going out of this world as Moses went out of Aegypt Heb. 11. 22. which one story gives that title of Exodus to that second Book of Moses so called and to this is that great day of the Lord resembled Jude 5. being attended first with the destruction as of the Aegyptians there the oppressors of him and the people of God and after of the Israelites themselves that believed not Jude 5. so of the Jews here the crucifiers of Christ and persecuters of Christians and withall of all vicious abominable Christian professors that turn the Gospel into licentiousnesse and secondly with the deliverance of God's people as there of the children of Israel so here of all the true Israelites the faithful disciples of Christ that stick close to him in despite of persecuters and seducers In respect of which as Moses was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saviour or deliverer and a God of vengeance to Pharaoh c. and as saviours are said to Judge Obad. 21. so is this coming of Christ the coming both of a King and of a Saviour to destroy enemies and deliver friends Which being the matter of Elias and Moses's discourse with Christ at which S. Peter himself was present by those very persons somewhat was adumbrated also Elias being he that called for fire from heaven to consume and Moses he that thus delivered the Israelites cut of Aegypt S. Peter here may very well mention it as a demonstrative evidence by which he was able to make known unto them this power and coming v. 16. that is this powerful regal coming of Christ that now we speak of V. 17. Received What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving from God the Father honour and glory will easily be guessed both by what hath been said Note e. and especially by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty of Christ of which they are said to have been eye-witnesses For this verse being by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for annex'd as a proof to the former it must follow that the honour and glory which Christ received here v. 17. is that majesty which they saw v. 16. That surely signified the dignity royal that there by way of vision or prophecie he was instated in this Commission sent him from heaven as it were by the hands of two great men Moses and Elias who also talk'd with him on this subject and told him what should befall him first in his passage to this kingdome and then how it should be exercised by him upon his crucifiers And then this must be the meaning of his receiving honour and glory here that is this kingdome being thus in vision instated on him a solemnity of which is that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this or such a voice being brought to him or delivered out of the magnificent glory that is out of the bright shining cloud see Note on Mat. 3. c. that appeared in that vision This is my beloved son c. signifying God's purpose of ruling the world by him devolving the government of all upon him Some place of mistake here may be by confounding together this solemnity and this majesty from thence imagining that this voice from heaven was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory which he received But this is a mistake it being first evident that there were two things here mentioned of this vision one the object of their sight of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-witnesses the other of their hearing or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they heard And the former of these was in several phrases the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory that was vested on him the latter the proclamation as it were before him when in vision he enters on this office And of this it it said ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This voice also we heard as before they had seen the majesty or honour and glory making these two disparate things as the lightning and the thunder the one to the eye the other to the ear but both proofs of the same matter the argument or subject here in hand the kingdome which Christ had at his resurrection entred on and should now shortly actually exercise it in the destroying of his crucifiers That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the Nominative hath no Verb following to govern it is after the manner of these Hebraizing writers and in the construction must be set as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Genitive taken absolutely V. 19. Day-starre The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day for Christ's coming in vengeance on his crucifiers hath been interpreted formerly See Note on Heb. 10. a. Rom. 13. 12. and so most particularly here it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shining forth of that day that had been before but obscurely prophesied of Then for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a known star which as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or harbinger to the day or Sun ushers him into our Hemisphere Proportionable to this are the particular remarkable passages which Christ foretold as the immediate harbingers before this coming of his such as are mentioned Luc. 21. 28. which when they begin to appear then saith he lift up your heads take comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because your redemption draweth near And so the Lucifer or morning-star shall signifie the immediate forerunners of this day which till it come they must content themselves with the darker prophecies and sustain themselves by that means And if the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts wherein the Phosphorus is said to arise be thought to resist this interpretation the account of that is ready First that the rising of the Phosphorus here not being literally to be understood was by this addition very fitly confined to the Metaphorical notation in our hearts being opposed to in the heavens Secondly that our hearts being the seat of practical judgment by which we ponder and consider this morning-star signifying the forerunners of that eminent famous day will then be said to arise in our hearts when we by consideration of the predictions come to take notice of them as such As the faithful are in story said to have done when seeing the Roman armies to have begirt Jerusalem they from thence concluded according to Christ's words that the destruction thereof was nigh and thereupon as soon as they had the advantage of the siege being raised they fled out of the city to Pella and there continued V. 20. Interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to be an Agonistical word to signifie the
ensignes of the standards of Israel meaning thereby four Apostles that were present at the Council at Jerusalem Act. 15. and that had most especially reference to the Jewes which were the people on whom this judicature was to passe and those had many eyes before and behind see Note l. that is the gifts of prophecie and also of interpreting the scriptures of the Old Testament the first looking forward the other backward 7. And the note h first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle Paraphrase 7. And the four ensignes were as they were in Ezechiel c. 1. the images of a lion and an oxe and a man and an eagle which may by way of hieroglyphick fit enough for a vision all of them put together set out that title of God of slow to anger and swift to mercy and so represent him as he is in his dealing with these Jewes whom he was now about to judge having warned them by the Prophets by Christ by the Apostles and the converted Jewes in Asia by the Epistle to the Churches ch 1. 2 3. before he proceeds to judgment against them and when he doth so wonderfully delivering the penitent believers out of that destruction 8. And the four beasts had each of them note i six wings about him and they were full of eyes within and they rest not day and night saying Holy holy holy Lord God almighty which was and is and is to come Paraphrase 8. And the bearers of these four standards had each of them six wings like Seraphims Isa 6. 2. with two of them covering the face with two the feet or secret parts and with two flying noting the humility chastity love or zeal in Gods service that was remarkable in these in opposition to the contrary in those which should now be judged especially the Gnostick Judaizers and were full of eyes as before v. 6. behind and before in respect of their understanding of the prophecies and types of the Old Testament and their gifts of prophecie given them by God and they labour incessantly for the advancement of God's glory and the kingdome of Christ and evidencing to unbelievers their approaching ruine and to believers God's fidelity in making good his promise to them in delivering them and destroying their enemies 9. And when those beasts gave glory and honour and thanks to him that sat on the throne who liveth for ever and ever 10. The four and twenty Elders fell down before him that sat on the throne and worshipped him that liveth for ever and ever and cast their crowns before the throne saying 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Paraphrase 9 10 11. And while they did so the Bishops of the Christian Church in Judaea did adoration to God acknowledging his fidelity and infinite power from whom they have receiv'd all and therefore are in all reason to employ all to his service and to depend and trust on him in the midst of all dangers as on a faithfull creatour 1 Pet. 4. 19. see Act. 4. 24 30. Annotations on the Revelation Chap. IV. V. 1. I looked The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be taken in the ordinary notion of seeing looking or beholding but in that so solemn among the Prophets of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence their prophecies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vision and each prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seer and so 't is generally taken in this book and is best explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the Spirit ch 1. 10. This joined here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes either a distant matter or a distant Vision from the former and having no Accusative case after to restrain it it is a general title belonging to the whole passage after it as farre as that Vision goes For it hath formerly been said that these Visions were delivered at several times see the Praemonition At what distance or space one from another or in what order distinctly they were received it is uncertain save only that they were not before Claudius nor after Domitian But for the completion there is no necessity that that should begin at the end of the completion of the former that is that the destruction of the Jews here represented in this Vision should not commence till after the judgement threatned ch 2. 3. to the Churches as it might be conceived to doe if the whole book were but one continued Vision it being very possible that that which should first come to passe might by God be chosen to be matter of a second Vision nay that the same thing might be severally represented by God and so made the matter of several Visions V. 2. One sat on the throne Who this person is which is here in Vision brought in sitting upon the throne will be best understood by those that sit upon the four and twenty thrones round about him ver 4. That God the Father coming to judgment and his saints as assessors about him are meant by the representation there is no doubt The whole question is who they are which are here used to represent and signifie these And it might be thought to be the head of the Sanhedrim at Jerusalem or some other Consistory which thus sat in council the head in the midst in a chair or throne and the members chief Priests Elders and Doctors of the Law on each side of him in so many chairs also But the number of the assessors here will not then agree to it there being then 70 persons in the Sanhedrim and 23 in the lesser Consistories And though perhaps the Elders in the Sanhedrim made up that number of 24 yet there were chief Priests and Doctors of the Law which sat in the Sanhedrim as well as they But if we applie it to the Christian Church which hath much of likenesse with and seems to have been copied out from that pattern of the Jewish Sanhedrim but differs from it in some lesse weighty inconsiderable circumstances such is the number of assessors then it will accord very well And the first constitution of this Church being at Jerusalem and that place being nearly concerned in the judicature which is here represented and James the first Bishop there being by them put to death and that a special ingredient in their destruction saith Josephus and Eusebius that place will in all probability be the scene of this representation and the Christian Bishop thereof will be he that here sitteth upon the throne or Bishop's chair this Bishop sitting in council as Act. 15. we know he was and with him the Apostles those that were at Jerusalem and the Bishops of all Judaea the Bishop of
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
Salvation and glory and honour and honour and power unto the Lord our God Paraphrase 1. Another vision I received much to the same purpose with the former but differing in this that the former looked especially on the city of Rome and the luxury and pride of the inhabitants thereof but this looked especially on the heathen religion there destroyed and exchanged for the Christian but that not all at once but by several steps and degree and first methought I heard a multitude of Christian people employed like the Saints and Angels in heaven singing of Allelujahs praises and thanksgivings to God as to him who had wrought great mercies for them 2. For true and righteous are his judgments for he hath judged the great whore which did corrupt the earth with her fornication and hath avenged the blood of his servants at her hand Paraphrase 2. Magnifying his fidelity to themselves and his just vengeance on the Idolatrous persecutors that had debauched so many to their courses and shed so much blood of Christians 3. And again they said Allelujah and her smoak arose up for ever and ever Paraphrase 3. And again triumphing in this act of Gods that this was like to be a fatal irreparable blow to the Roman Idolatry 4. And the four and twenty Elders and the four beasts fell down and worshipped God that sate on the throne saying Amen Allelujah Paraphrase 4. And the Bishops or representatives or governours of the Christian Church in Judaea ch 4. 4. and proportionably to them all other Bishops and the four Apostles formerly mention'd as the planters of the Christian faith in Judaea ch 4. 6. and two of them now in Rome also Peter and Paul gave their acclamations to those Hallelujahs 5. And a voice came out of the throne saying Praise our God all ye his servants and ye that fear him both small and great Paraphrase 5. And all Christians in the world of what quality soever were admonished of their duty and obligation to doe so too 6. And I heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Allelujah for the Lord God omnipotent reigneth Paraphrase 6. And that admonition was presently answer'd with the acclamation of all the nations that is Christian people in them over all the world thundring out Allelujahs to God for this illustrious enlargement of the kingdome of Christ the conversion of that Imperial city to Christianity 7. Let us be glad and rejoice and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready 8. And to her was granted that she should be arrayed in fine linen clean white for the fine linnen is the note a righteousness of saints Paraphrase 7 8. Which is as it were the marriage of Christ to a lovely spouse his Church and so matter of rejoicing to all that hear of it Joh. 3. 29. which should now be adorned as the Priest entring into the sanctuary under the Law to note the liberty and the privileges which should be bestowed on the Church by the Emperour Constantine 9. And he saith unto me Write Blessed are they which are called unto the marriage-supper of the Lamb. And he saith unto me These are the true sayings of God Paraphrase 9. And an Angel bad me take notice of this as of the blessedest happiest change that ever was wrought in the world and happy he that should be a spectator of it Of which yet I might be as confident it would come as if I saw it God having firmly decreed and made promise of it 10. And I fell at his feet to worship him and he said unto me See thou doe it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the testimony of Jesus is the Spirit of prophecie Paraphrase 10. And the joy of this news so transported me that as Abraham for the joy of the good news Gen. 17. 17. fell on his face c. so I could not but fall down to acknowledge my sense of so blessed a news and messenger But when I did so he bid me forbear For saith he I am no more honourably employ'd by Christ then thou art I am now a messenger to make known this prophecie to thee of the conversion of Emperors c. to the Gospel and thou and such as thou Apostles of Christ are Embassadours of as honourable and blessed news as this Let God have the praise of all for to be an Apostle of Christ a witnesse and publisher of his resurrection c. is to be a Prophet sent and indued with the Spirit of God and so as valuable as that office which now I am executing of foretelling things to come 11. And I saw heaven open'd and behold a white horse and he that sate upon him was called faithfull and true and in righteousnesse he doth judge and make warre Paraphrase 11. And methought I saw Christ coming from heaven in a pompous manner riding or sitting upon the white horse as he did c. 6. 2. that is in the preaching of the Gospel and according to his promise and his just judgments against his enemies proceeding against them that is against the Emperour Maxentius see c. 16. 12 14. 12. His eyes were as a flame of fire and on his head were many crowns and he had a name written that no man knew but he himself Paraphrase 12. And methought his eyes were like fire searching to the secrets of the heart noting him to judge and discern who are fit to be destroyed who not and he had many crowns on his head tokens and testimonies of as many victories over enemies whom he had overcome either by their yielding that is conversion or falling before him that is destruction and as a token of those victories he hath a note or ticket by which to receive his reward which no body sees but himself see ch 2. 17. and note i. that is he is acknowledged victorious 13. And he was clothed in a vesture dipt in blood and his name is called The word of God Paraphrase 13. And he was in a royal purple garment noting that regal power to which he was installed as a reward of his crucifixion Isa 63. 1 2. Phil. 2. 9. now to belong to him most illustriously and his name in which he was represented was that known title of Christ The word of God noting that which is now done to be an effect of divine power wrought by his word without any visible working of ordinary means toward it 14. And the armies which were in heaven followed him upon white horses clothed in fine linen white and clean Paraphrase 14. And the Angels the ministers of his vengeance attended him in a glorious and splend id manner 15. And out of his mouth goeth a sharp sword that with it he should smite the nations and he shall
passages of entrance thereinto that is universal admission afforded to all that would forsake idolatry and come in and the Bishops of the Church with power to admit and shut out and the names of the twelve tribes written on them noting them to be as the governours of the tribes Mat. 19. 28. that is rulers of his Church this new Jerusalem 13. On the east three gates on the north three gates on the south three gates and on the west three gates Paraphrase 13. And these entrances three toward every quarter noting the coming in of men from all quarters of the world now to the faith of Christ or doctrine of the Gospel and their baptisme the sacrament of admission of all performed by a three-fold immersion and profession of faith in the three persons Father Son and holy Ghost 14. And the wall of the city had twelve foundations and in them the names of the twelve Apostles of the Lamb. Paraphrase 14. And the wall which encompass'd the city as that Ezec. 40. 5. round about the house that is the Christian faith or doctrine was built or founded upon the preachings of the twelve Apostles of Christ 15. And he that talked with me had a golden reed to measure the city and the gates thereof and the wall thereof Paraphrase 15. And that angel with me had a reed in his hand c. 11. 1. to measure all these and give the dimensions of each as things that were like to continue for long use whereas that which was likely to be soon taken away was not to be measured c. 11. 2. 16. And the city lieth four-square and the length is as large as the breadth and he measured the city with the reed twelve thousand furlongs the length and the breadth and the height of it are equal Paraphrase 16. And the city or church being in the figure of a cube an equable stable figure having every way the same dimensions was both in length and breadth twelve thousand furlongs by the length noting the duration of it by the breadth the extent of its circuit and the height was equal to the length and breadth of it noting the flourishing condition of it equal to the extent and duration 17. And he measured the wall thereof an hundred and fourty and four cubits according to the note f measure of a man that is of the Angel Paraphrase 17. And the wall that is the Christian faith or doctrin which surrounded and inclosed the city was an hundred fourty four cubits in compasse that is twelve times twelve cubits allowing an equal proportion to every of the twelve Apostles the foundations of this wall v. 14. in the planting that faith building that wall And the rod v. 14. by which he meted all this was a pole of six foot long equal to the stature of the Angel that appeared to me that is of a man Ezek. 40. 3. 18. And the building of the wall of it was of Jasper and the city was pure gold like unto clear glasse Paraphrase 18. And the matter of which this wall was made was Jasper a very precious and durable stone see c. 4. 3. noting the several ingredients in the Christian faith to be such precious precepts a gracious yoke promises of great fidelity sure to be performed and such as all eternity is concerned in and the Church it self a society of holy men observable for sincere conspicuous purity such as God who sees to the bottome of the heart acknowledges and approves and such as men may behold and glorifie God for them in both respects express'd here by gold and glasse gold in respect of the purity and value in the sight of God and glasse in respect of the transparency of it discernible both to God and man see Tobit 13. 16. 19. And the foundations of the wall of the city were garnished with all manner of precious stones The first foundation was Jasper the second Sapphire the third a Chalcedonie the fourth an Emerald Paraphrase 19. And the Apostles which planted this faith were represented in a most glorious manner by all the most precious things imaginable see Tobit 13. 17. and Ezech. 28. 13. the several intimations of each of which might have somewhat of propriety to each of the Apostles but will hardly be appliable with any certainty but all together certainly note that which is most precious and signifie their memory as themselves in their life-time to be such in the Church of God and any thing was taught by them to be accepted with veneration 20. The fifth Sardonyx the sixth Sardius the seventh Chrysolite the either Beryl the ninth Topaz the tenth Chrysoprasus the eleventh a Jacinth the twelfth an Amethyst 21. And the twelve gates were twelve pearls every several gate was of one pearl and the street of the city was pure gold as it were transparent glasse Paraphrase 21. And the governours of the Church which had the power of admitting into the Church or casting out of it v. 12. were each of them represented as very estimable precious persons and the streets of the city that is the assemblies or congregations of Christians in the Church were like gold and glasse as before v. 18. for purity of life and conspicuousnesse of it and even to God that look'd through the bottome of it approvable 22. And I saw no Temple therein for the Lord God almighty and the Lamb are the Temple of it Paraphrase 22. And there was liberty to serve God in every city and place and not as it was wont among the Jewes only at Jerusalem but wheresoever Christians met together or in every mans own recesse they offered up prayers to God and God in Christ was in the midst of them especially in the Christian Churches set apart for God's peculiar service in every city and town and not only in some one place for all to resort to 23. And the city had no need of the sun neither of the moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof Paraphrase 23. And there was no need of sun and moon new waies of revelations for the enlightning this Church for God by coming down and pitching his tent being in our humane nature present here upon the earth hath planted the faith entirely and so his doctrine is the full light of his Church the rule of all our faith and so there is no need of any additions or new revelations 24. And the nations of them which are saved shall walk in the light of it and the kings of the earth doe bring their glory and honour into it Paraphrase 24. And all the people of the world that come to any sense of their Idolatries and sins by all God's judgments fallen upon them shall be content to live strictly according to this rule Isa 60. 3. and the Kings of the earth see Isa 49. 23. the highest in all sorts of power and learning c. will
submit themselves to it and be glad to be members of the Church and doe their best to support it and endow it with the riches of this world 25. And the gates of it shall not be shut not be shut at all by day for there shall be no night there Paraphrase 25. And there shall be a most ready hospitable reception at all times for all that will come in to the faith by amendment of life 26. And they shall bring the glory and honour of the nations into it Paraphrase 26. And the Gentiles of other parts that are not subject to the Roman Empire shall come in to the Church and contribute their best to the flourishing of it by endowing of the Church which is ordinarily meant by honour see Col. 2. note i. 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination and maketh a lie but they which are written in the Lambs book of life Paraphrase 27. And this shall generally be done by all that have any resolution of living purely and godly and only they shall be kept out which are immers'd in all filthiness and abominable unnatural vicious practices and in all kind of unjust dealings for such cannot by the laws of baptisme be received and such will not desire to undergoe Christ's discipline Annotations on Chap. XXI V. 1. New heaven and new earth That heaven and earth signifie no more then the world hath been shewed in Note on 2 Pet. 3. b. and consequently a new heaven and a new earth in stead of the old which is put away must signifie no more than a new world And this in the prophetick style is most proper to denote a flourishing state and condition of the Church as there in S. Peter the new heaven and new earth wherein dwelleth righteousnesse is a pure Christian Church planted by Christ in stead of the old Judaical mode but this here with some difference noting the flourishing condition of it in opposition to the former persecutions it was under the change consisting in that And this from Isai 65. 17. where creating new heavens and new earth is sending the Jewes a joyfull deliverance and that a very permanent one ch 66. 22. To which is appliable that of the Jewes who say that whensoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new song is mention'd 't is meant of the future age that of the Messias so R. Solomon on Psal 96. 1. and R. Gaon renders the reason because there shall be a new heaven and a new earth V. 2. New Jerusalem The true meaning of the new Jerusalem mention'd here ver 2. and again with the addition of holy and the glory of God upon it ver 11. will be a key to the interpreting this chapter That it signifies not the state of glorified Saints in heaven appears by its descending from heaven in both places and that according to the use of that phrase ch 10. 1. 18. 1. as an expression of some eminent benefit and blessing in the Church and so it must needs be here on earth and being here set down with the glory of God upon it it will signifie the pure Christian Church joyning Christian practice with the profession thereof and that in a flourishing condition express'd by the new heaven and new earth see Note a. In this sense we have the supernal Jerusalem Gal. 4. 26. the new Jerusalem Rev. 3. 12. where to the constant professor is promised that God will write upon him the name of God and the name of the city of God the new Jerusalem which there signifies the pure Catholick Christian Church To which purpose it is observable that Eusebius in the setting forth the flourishing of the Christian Church in Constantine's time particularly the building of a magnificent Temple to Christ at the place of his sepulture in Jerusalem saith of it that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should think it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Jerusalem concerning which the holy Scriptures prophesying by divine Spirit doe sing many things l. 3. De vit Const c. 32. Where there is little doubt but this book and place of this prophetick Revelation is referred to by him wherein this new Jerusalem is so magnificently set out And though his application of it to the building of that Temple at Jerusalem both there and before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be somewhat too much restrain'd yet the time of Constantine is perfectly agreeable to the notion which we have given of it and the flourishing condition of Christianity not only at Jerusalem of which the building that Temple was an instance but over the whole habitable world the full importance of it is not any way excluded by this stricter accommodation of his but is rather evidenced by these passages to have been the interpretation affix'd to this prophecie in those times wherein he wrote The only difficulty remaining will be whether this Vision being here placed after that other of chap. 20. concerning the thousand years and the Turks invasions of the Church it be here set to signifie any new change after that founded in the destruction of the Mahometans ch 20. 9 10. or whether it may not more probable be a repetition of the same thing more largely which is there set down ch 20. 4 6. And this latter may safely be pitch'd upon notwithstanding the placing of it after For that which hath been observed of Joseph concerning the King's dreams Gen. 41. 32. that the two dreams being to one purpose v. 25. 't was doubled to shew 't was established by God so it hath been ordinary with the Prophets in the Old Testament and oft exemplified here that two Visions should belong to the same matter And this here very pertinent to the one designe of all these Visions to fortifie the seven Churches of Asia by foretelling largely the flourishing condition to which God should at last advance the Christian Church which being but briefly pointed at in the former chapter and that with a mixture of the contrary and only the space of it for the thousand years particularly and punctually insisted on 't was here fit to be more largely and rhetorically set down being a thing of so great importance That this is the meaning of the new Jerusalem may further appear by an eminent monument in the prophecie of old Tobit before his death ch 14. 6 7. where the third great period prophesied of by him is express'd by the building up Jerusalem gloriously of the former see Note on Mat. 24. c. and the Praemon the beginning of which is the conversion of the Gentile world and their burying their idols ver 6. which was the summe of these former Visions ch 18. and then follows all nations praising the Lord all people confessing God and the Lord 's exalting his people and all those that love the Lord our God in truth and justice shall rejoice