it shall be for meat And c. 2. 22. God took out one of Adam's ribs and made it a woman And Adam said This is now bone of my bone and flesh of my flesh Therefore shall a man leave his father and his mother and cleave unto his wife and they shall be one flesh That by this rule of the Creation the Christian doctrine of the duties of husbands and wives is regulated appears Ma 19. 4. where to that question about Divorces Christ answers Have ye not read that he which made them at the beginning made them male and female and said For this cause shall a man leave father and mother c. What therefore God hath joined together let no man put asunder And so Mar. 10. 6. So 1 Cor. 6. 16. What know you not making this a special piece of knowledge that he which is joined to an harlot is one body with the harlot for they two saith he shall be one flesh And Ephes 5. 31. having said For this cause shall a man leave his father and mother and shall be joined to his wife and they two shall be one flesh he adds v. 32. This is a great mysterie collecting mysteriously or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge that is by the skill of interpreting mysteries of Scriptures all the conjugal love and union as between husband and wife so between Christ and his Church from that one passage in the Creation So 1 Cor. 11. 8 to prove that the wife is to be covered as a token of her subjection to her husband he saith For the man is not of the woman but the woman of the man neither was the man created for the woman but the woman for the man All which are but conclusions drawn by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical explication from those passages in the creation of man and woman And so it may be very fitly affirmed here of the several parts of the husbands duty to the wife they are all evidently conclusible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge or by explication of the hidden sense from the words in the Creation First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohabiting contrary to the infusions of the Hereticks falsly called Gnosticks is the interpretation of the first part of Gods blessing Gen. 1. 28. in these words Be fruitfull and multiply and again of their two being one flesh And this Plato himself appears to have learned from the storie of the Creation writing in Convivio and his Dialogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that antiently male and female were put together in one body and were after by Jupiter cut asunder concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of us is the share of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ut asunder like the sole-fishes made two of one and this is the reason saith he that every one seeks out and desires a wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one the other part of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to reunite the divided parts to make one of two and so to cure the dismembred nature To which fable S. Chrysostome referres when he saith of man and woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are as two halves cut asunder Secondly The womans being taken out of the mans side doth not only with the Jewes in theirs but with Christ and his Apostles in their Christian Cabala signifie that the woman is dependent of the man unable to subsist without him from whence it follows here that he must provide for her honour or maintenance as being the weaker vessel see Noted Thirdly The womans being joined with the man in the dominion over the creatures Gods having given the fruit of the earth for food to them both in common or equally Gen. 1. 28 29. is a direct foundation of what is here added that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coheirs of the gift of life as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life signifies the necessaries of life of which therefore the wife is in all reason to partake with him or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for life it self then it belongs to the Creation male and female created he them which is again a mystical proof or argument of conviction that they that partake of life equally should also partake of the necessaries of life To which we shall not need to adde a third acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life for eternal or everlasting life which seems not to be looked on here See Note e. Ib. Honour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies maintenance so 1 Tim. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour that is maintain relieve the widows and so when the ruling elder is said to be worthy of double honour 1 Tim. 5. 17. that denotes such a proportion of maintenance above others as was wont to belong to the elder brother in the family So Act. 28. 10. of the Barbarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they honoured us with many honours that is made us many entertainments when we were there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when we went away they brought us in all things for our use So in Cicero Medico honos debetur honour is due to a Physitian that is a reward or see And so Aristotle Rhet. l. 1. c. 5. among the parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts honorarie donatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a gift is the giving a possession and a signe of honour So Num. 22. 37. Am not I able to honour thee that is to give thee mercedem a reward saith S. Hierome for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both honour and reward and also the necessaries or provisions in an army opes pecudes supellectilem omnem wealth cattel all kind of provision saith Schindler Jud. 18. 21. And so as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to despise and to take no care of so to take care of to provide for any is expressed by honouring So Mat. 15. 6. and shall not honour his father c. that is shall afford him no maintenance or relief see 1 Tim. 5. d. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afford supplies or maintenance to the wife as being the weaker vessel taken out of and depending on him for the necessities of life Ib. Grace of life The several notions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace in the Sacred dialect have been often taken notice of See Note on Luk. 1 k. Act. 2. f. Heb. 13. d. Act. 18. â— All of them springing from that primarie notion of it for charity and liberality Thus is the word used 1 Cor. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your charity or liberality to the poor Christians So Ecclus 17. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the charity of a man and c. 20. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charities of fools for so it follows v. 14. The gift of a fool
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
have recover'd it at its rebuilding and increase by Herod whereas the gold or the gift which the piety of the Jewish Donour had consecrated might be allowed by them to have that sanctity but this being so weak a reason leaves it lyable to the censure of Hypocrisie which Christ here layes upon it the true cause surely being that by perswading men that the gold and gifts brought to the Temple were the holiest things in the world holier then the Temple or Altar it self they might bring men to great liberality that way and so make gain of their doctrine \1 \2e words are to be taken which affirme the Law to be a Schoolemaster or leader of children to Christ these being but those initial elements fitted for those of tender years and grosser understandings yet designed also to adumbrate those things which are now more clearly taught us by Christ As for the Law of God as that was given to Moses and comprehended all the duties to God and man 't is evident that faith in God is a part and weightier part of that and so reducible to the first and great Commandment as that phrase Mat. 22. 37. comprehends the whole first table of the Commandments being certainly comprised in the love of God and supposed in it and not onely so but it is particularly contained in the first commandment of that first table I am the Lord thy God thou shalt have no other Gods but me the former of which are federal words and so are to be answered by our beleeving what God promiseth in his Covenant viz. that he is our God a merciful and a gracious Father and so to be filially depended on trusted in and obeyed as well as loved by us and the latter part commanding us to have God for our God must again be interpreted to require from us a beleeving of him both as that signifies a fiducial relyance and affiance on him a beleeving his promises and as it is a beleeving whatsoever he shall say whether bare affirmations our doctrinal points either in the Old or New Testament revealed to us or more especially his commands and threats as our beleef of them is all one with fearing and obeying him Gods veracity being one of those his attributes to which our beleef must be answerable if we will be deemed to have him for our God As for the promises of another life which are a principal part of the object of a Christians faith if they be not thought to have been revealed under the Law of Moses which is conceived to look onely toward an earthly Canaan and so the felicities of this life onely This sure is a mistake caused in many perhaps by not distinguishing betwixt lesse clear revelations such indeed were those under the Law in comparison with the lustre that Christ brought into the world and none at all or perhaps by most through not observing that those diviner promises were revealed before the Law and being found inefficacious among the sensual world God was farther pleased to adde under Moses those earthy promises to attract even sensual men and give them a present tast of those good things which he had laid up for them that would adhere to him These therefore being long before revealed to Adam and Noah and by tradition from them stedfastly beleeved by all the people of God were supposed in the Mosaical Law as known already and therefore needed not therein to be more particularly repeated Besides Moses in his giving the Law to the Jewes set down over and above the Law it self a story from the Creation to his time wherein many passages there are which give certain evidence of another life and the joyes of that as the reward of a godly living as when of Enoch it is said Gen. 5. 24. that Enoch walked with God and was not for God took him when he was but 365. years old which must needs inferre that somewhat extraordinary befell Enoch which the Apostle calls translating him Heb. 11. 5. and also that that life to which God took him was much more desireable than that which here he parted with else his untimely death farre sooner than others there recited both before and after him could not be proposed as a reward of his walking with that is pleasing God Heb. 11. 5. This translation of Enoch then being known among those in whose time it happened and by Moses recorded for all the Israelites to know that came after must needs be to all them a testimony beyond all doubt of this truth that there remained a blessed life after this for those who pleased God The like was that of Elias in the time of the Kings who was visibly carried up to heaven and this both by the sonnes of the prophets foretold before-hand and testified by Elisha who succeeded him in his prophetick office and was an eye-witnesse of it The same appears by that passage of Gods being by himself styled in the Law the God of Abraham c. after their death whence our Saviour concludes against the Sadducees that Abraham lived with God and that there was another life revealed by God in that style To this pertains the speech of Balaam Num. 23. 10. Let me dye the death of the righteous and let my last end be like his But above all the express words of Daniel long before Christ and so under the Law Dan. 12. 2. Many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt And in a word though the Law given by Moses have not in the letter the mention of any other life but that in the land of Canaan yet all the ceremonies of the Law were principally no doubt designed to this end to adumbrate and so reveale this truth unto them and that in such a manner as was most for the turn of such childish and gross and rude minds viz. by sensible representations which the Apostle that well knew their meaning interprets to this sense throughout the Epistle to the Hebrewes and assures us that Abraham Isaac and Jacob expected a city that had foundations whose builder and maker was God Heb. 11. 10. meaning Heaven undoubtedly by that phrase And so of Moses v. 26. that he had respect to the recompense of reward that sure which was after this life for he came not to Canaan the pleasures and honours of which were on this intuition despised by him v. 25. Thus much hath been here added on this occasion for the refuting the doctrine of those men who can discern none but temporal carnal promises under the Law whom for farther satisfaction if it be yet needfull I referre to the judicious and perspicuous Treatise of P. Baro De praestantia dignitate divinae legis dedicated to Archbishop Whitgift but first read in his Lady Margarete Lectures at Cambridge Lib. 1. V. 27. Whited sepulchres There is little difficulty to determine what is meant by
these Greek is often by them according as it was the usuall dialect or manner of speaking among them taken for the other This might be observed in other writings of translators which have turn'd books out of their owne native language into a language which they have learn'd by study As when a Grecian rendred the Novels out of Greek into Latine meeting with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they erred from the right opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifying gloria as well as opinio he renders it à vera aberrarunt gloria So the Translator of Irenaeus who in a discourse how all things were created by God himself and not by the Angels hath these words Ea omnia non per Angelos neque per virtutes aliquas ablatas ab ejus sententia All these were created not by Angels nor by any virtues pulled off from his sentence where the Greek being questionless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have been rendred ab ejus gloria from his glory according to the opinion of those who supposing the Angels to be made of beams and rayes of Gods glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught that the world was created by them Something of this kind might be observed among the Greek authors themselves as when the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a maid and the apple of the eye the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying onely the latter of these is yet used sometimes for a maid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hence perhaps it is that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger and generally the disposition of the mind whatever it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports one of these signifying choler or anger is taken sometimes for the other as when in Zenobius we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and find that rendered by the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I make little doubt but the place in Zenobius is corrupt and should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then that being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be so too Thus hath Phavorinus observed of Pindar that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things reward in a good sense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment in a bad from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment often for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution in a good sense In the Septuagint's or whosever did it the Greek translation of the Old Testament there are infinite examples of this kind I must not goe about to throw them in here They would make up a volume onely one I shall mention as being a pitch above any which we have yet observed or which is ordinary in the other examples It is this that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both burthen and honour they do not only render that word by one of these when it signifies the other but moreover there being another Hebrew word to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a burthen that is denotes one part of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not the other yet those Translators have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes by that other signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isa 14. 25. where they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and Exod. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where yet the sense requires burthen in both places Examples of the main observation in the New Testament we shall meet with many and observe them briefly as they come That which is here before us and occasion'd all this preparative discourse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying light in Greek and nothing else but is here used for fire most clearly upon this ground and no other because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies light and the sun the fountain of light from whence it is that the Greeks call the Sun or Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth also signifie light fire or flaming fire from whence perhaps is the Latine uro to burn and so in vulgar use both fire and light and here upon one of these is taken and used for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the sense require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 56. Agreed not together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here belongs not to the agreement or disagreement of their testimonies but to the weight of them or sufficiency to the matter in hand of putting him to death either in respect to the number of the witnesses but especially of the crimes charged on him The testimonies that were look'd for were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 35. such as would be sufficient to put him to death and that must not be but under two or three witnesses and for a crime which is by law capital Now though there were many knights of the post brought in to witnesse against him v. 56. yet 't is probable that their witnesses were of severall matters not two or more of them to one matter and so 't is there said that they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient in the first sense in respect of the number of the witnesses Afterward v. 57. the witnesses agree more then one in the same testimony and though it be not in Matthew and Mark set downe in the same words exactly yet the difference is not reall but verball betweene them as in many other narrations and each of them affirm that the witnesses said the same thing In that verse therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that the testimonies were not of any capitall crime or of such importance as that allowing them to be true a man should be put to death for them And therefore it is that the chief Priest was fain to examine him and at last adjured him which I formerly observed the force of Note on Mat. 26. h. that out of his own mouth he might draw somewhat to condemn him For so the fashion of adjuring was designed Num. 5. 13. when an accusation is not sufficiently proved and there is no witnesse against him And when by Christs answer he concludes that he had spoken blasphemy then he rises up and saith What need have we of any farther witnesses ver 63. and Mat. 26. 65. V. 61. The Blessed The Jewes when they name God generally adde blessed for ever and thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here the title of God the father see Note on Rom. 9. d. V. 72. Thought thereon Many conjectures there are about the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that it might be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking on it or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that to be rendred he proceeded or added to weep that is he wept as 〈◊〉 〈◊〉
〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoyles seems remote and alien Another way may be better collected from Hesychius by changing the punctation of a few words in him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies publick service officiating and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populus signifies publick or belonging to the people Thus is the King call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the officer of God for publick administrations Rom. 13. 6. Hence then is the prime importance of the word for any publick service Of which sort because among both Jewes and Heathens the Priestly office the sacrifices c. of the Temple were the chief the word comes to signifie any sacred office Of this we have these footsteps in the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius Phavorinus and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the word is used in this place by S. Lu. for the executing the priests office so Phil. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joyned sacrifice and sacred office or service and Heb. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath obtained a more excellent ministery that is priestly service in opposition to the priests office on earth ver 4. so Heb. 9. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the utensils of the priest and Heb. 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was daily attending or waiting on the priests office From hence it is brought down to the service of the Christian Church any Christian office as Act. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they ministred to the Lord that is were about the daily offices praying and fasting c. and so Rom. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I might be a minister of Jesus employed in sacred offices This word though it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publick doth not yet so belong to publick employments but that it signifies domestick also and simply serving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius especially that office of the steward which is most publick of any in the family having the administration of the whole domestick affaire belonging to it Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pollux to perform the stewards office over the house Now because as Christ saith it is the stewards office to give every man his portion of food in his season and because the diet in an house or family belongs to all is every man's portion only so that the steward assignes it diversly to every one as he thinks fit to dispense it and thence in the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are set over the diet therefore in the Scripture style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for the businesse of the collecta or offertory for the dispensing of the oblations and out of them relieving the poor Christians Thus 2 Cor. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the administrations of this liberality which was to supply the wants of the Saints as it followes there and all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberality of communicating v. 13. And so Phil. 2. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the relieving the Apostle and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 25. the reliever of my want So Rom. 15. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministering to them in carnall things is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 26. liberality to the poor saints and so perhaps when the Angels are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 7. his ministers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14 ministring spirits it may bear the sense of serving so as to feed and relieve and provide for us But because the office of the steward is to govern the family as well as thus to give meat in due season therefore agreeably to this as the word is sometimes used by Christian writers peculiarly for the Lords supper in reference to the feast provided there in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiently and still in the offertory for the use of the poor in the same manner as 't is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of bread so also sometimes it is used to signifie the whole service of the Church or exercise of the priest's office and sometimes peculiarly the government of the Church as in Eusebius generally when one Bishop dies another saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undertakes the office or administration or government of it as of Pius the Bishop of Rome l. 4. c. 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Chap. of Câ—ladion Bishop of Alexandria V. 28. Highly favoured For the finding out the full importance of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place 't will be needfull first to examine the severall notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nowne from whence the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes One eminent notion of it for the Gospel of Christ is explain'd as it signifies the matter of the Gospel Note on Heb. 13. d. and as it signifies the preaching or promulgating of it Note on Act. 18. e. Another notion as it signifies charity liberality is explained Note on Act. 2. f. and very neer to that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift Note on 1 Pet. 3. e. Beside these it signifies also a reward either that of good words of thanks as we call it or else farther of some real return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius a retribution for a good turn and so 't is oft used Lu. 17. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will he thank or reward that servant so Lu. 6. 32 33 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thanks or reward is due to you for which there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward v. 35. So 1 Pet. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this shall be or shall yeild a reward all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour the reward of an heroick action v. 20. Fourthly it signifies favour or mercy in this chapter to Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour with God ver 30. and in some other places and in effect in all those where it signifies the Gospel in opposition to the Law that being so styled because there is so much of Gods favour and undeserved mercy discernible in it contrary to boasting or debt Lastly it is taken for virtue goodness in the latitude without restraint to any particular kind of it and that both of the body beauty and of the minde from whence is that gloss of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word gracious signifies either good or handsome for that universall goodness of the mind it seems to be taken 2 Pet. 3. 18. grow in grace that is all kind of goodness and in the knowledge that is practical knowledge of our Lord c. and so in diverse other
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
26. For as God hath of and from himself power to give life to any thing so hath he given this power to me and I have it 27. And he hath given him authority to execute judgment also because he is the son of man Paraphrase 27. And as I am God-man that is in that I have thus humbled my self to this mean estate which ought not to lessen but rather encrease the account which is due to me in the world my Father by way of reward Phil. 2. 8 9. hath given me all power and authority both now and hereafter in and over his Church And so again in other respects as 1. that men having a mercifull high priest not such an one as cannot suffer or consequently be touched with our infirmities but one that is a man upon the earth in all things tempted like unto us yet without sinne might have confidence of accesse to him in his present government of all things and 2. that men which have bodies and so are visible and are to be judged hereafter as well as Angels may have a visible judge of them and of al things done in their bodies 28. Marvaile not at this for the houre is coming in which all that are in their graves shall heare his voice Paraphrase 28. Let not what I say be matter of wonderment to you for certainly there shall be as certainly as if it were come already a time of generall resurrection for all the dead and an essay thereof shall shortly be seen among you 29. And shall come forth they that have done good unto the resurrection of of life and they that have done evil unto the resurrection of damnation Paraphrase 29. And the righteous shall have their bodies and souls united in blisse and the wicked shall also have a restitution of their bodies to receive their sentence and punishment 30. I can of mine own selfe doe nothing as I hear so I judge and my judgment is just because I seek not mine own will but the will of the Father which hath sent me Paraphrase 30. My judgment is a righteous judgment and agreeable to my Fathers method and decree that they which believe on me shall be saved and they that reject me damned This my Father hath declared and therefore 't is not the seeking either honour or revenge to my self that I say or doe this but the going according to my Fathers prescript and nothing else 31. If I bear witnesse of my self my witnesse is not true 32. There is another that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Paraphrase 31 32. If I did any thing that tended to mine own honour and were a single witnesse therein you might reasonably except against it but as that which I doe is not to honour my self but only to execute my Fathers will so for the truth of what I say my Father bears witnesse of me and hath done it already by sending the Spirit and a voice from heaven and giving me power to doe miracles and that sure is a competent testimony which can deceive none 33. Ye sent unto John and he bare witnesse unto the truth Paraphrase 33. And for the triall hereof you have sent to John who baptized me when the Spirit so descended on me and he that saw it testified to you the truth of it 34. But I receive not testimony from man but these things I say that ye might be saved Paraphrase 34. But as for me I need not the testimony of John or any man but yet that you that believe him may believe him of me and so escape and flie from the danger which approacheth you I thus mention to you his testimony which was of such authority with you 35. He was a burning and shining light and ye were willing for a season to rejoice in his light Paraphrase 35. He was that Elias described Ecclus. 48. by being like fire and his word burning like a lamp and for a while you liked well to hear him but assoon as he testified of me then you presently rejected him 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same works that I doe bear witnesse of me that the Father hath sent me Paraphrase 36. But I have no need of that testimony of his for the working of those miracles which God hath enabled me to work is a greater demonstration of my being sent by God then John Baptist's testimony that he saw the Spirit descend upon me 37. And the Father himself which sent me hath born witnesse of me Ye have neither heard his voice at any time nor seen his shape Paraphrase 37. And God the Father by voice from heaven hath testified of me But ye as according to your Fathers desire exprest Exod. 20. 19. Deut. 5. 25. and 18. 16. ye have not heard the voice of God nor seen his appearance so it appears by your actions ye behave your selves as those that know nothing of God ungodly impious men see 1 Joh. 3. 6. 38. And ye have not his word abiding in you for whom he hath â—ent him ye believe not Paraphrase 38. And for that only means leaft you the word of God revealed to you ye doe not make use of that or live according to it as is apparent by your not believing on me who have seen and heard and know his will and am sent by God as the only means of declaring that will to you and am foretold in the scripture as the Messias to come 39. Search the scriptures for in them ye think ye have eternall life and they are they which testifie of me Paraphrase 39. Look into and examine the writings of the Old Testament whereon you depend and believe that through performance of the Mosaicall precepts you shall have eternall life And on examination you shall find that all those prophecies are types and fulfilled in me and that all the promises of life there made have an aspect on me the giver of life And ye will not come to me that ye might have life 40. And ye will not come to me that ye might have life Paraphrase 40. But ye though ye look upon these as the repository of your present and eternall blisse and though they direct you to me as the only means to attain it yet wilfully reject me and by that means your eternall blisse also 41. I receive not honour from men 42. But I know you that ye have not the love of God in you Paraphrase 41 42. Alas 't is not your approbation or estimation to be acknowledged or wel-spoken of by you that I contend for while I thus speak But to this purpose I say it By your dealing with me who come with this testimony of my Father it is apparent and discernible how farre you are whatever you pretend from all piety and love of God that this testimony of
rejected by the Jews suffer rise and ascend to heaven and then upon the Jews obstinate holding out the Gospel should be preached to the Greeks and all the rest of the heathen world 24. Verily verily I say unto you Except a corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit Paraphrase 24. Assuredly my death saith he is a means of bringing more unto the falth then my life would be as it fares with corn put into the earth which by that means dies but arises with abundance of encrease 25. He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal Paraphrase 25. And so in proportion it shall be with you the venturing of your lives and sticking fast to me is the thrivingst surest way of preserving your selves 26. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honor Paraphrase 26. If any man will be my disciple see Luke 8. a. he must provide to suffer as I shall And if he thus keep close to me he shall fare as well as I do whatsoever he suffer here be rewarded by my Father abundantly see Note on 1 Tim. 5. d. 27. Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour Paraphrase 27. I am not impassible or subject to no affection such as desire of life c. but in all these just as you are The apprehension of that which is now approaching is a great perturbation to me Which way shall I turn me shall I pray to my Father to deliver me from the danger to rescue me from dying But this was it for which I came into the world that I might suffer And therefore I shall not absolutely pray against that 28. Father glorifie thy name Then came there note b a voice from heaven saying I have both glorified it and will glorifie it again Paraphrase 28. No this shall be my prayer that my Father will so dispose of me that I may do whatsoever it is that may most tend to the glorifying of his name in me Upon his saying those words there came a clap of thunder and with it a voice from heaven audible in these words I have c. 29. The people therefore that stood by and heard it said that it thundred Others said An Angel spake to him Paraphrase 29. And of the multitude there present some took notice of the thunder with which that voice came others of the voice it self 30. Jesus answered and said This voice came not because of me but for your sakes 31. Now is the judgement of this world now shall the prince of this world be cast out Paraphrase 30 31. Upon this Jesus said to them This voice from heaven came not to answer or satisfie me but to convince you and bring you to the faith or assure you that my death shall tend to the glory of God and bringing down of sin and Satan ch 16. 11. 32. And I if I be lifted up from the earth will draw all men unto me Paraphrase 32. And I being crucified see Note on Mat. 1. h. will by that means bring a great part of the whole world to believe on me Gentiles as well as Jews 33. This he said signifying what death he should die Paraphrase 33. This speech Christ meant as an intimation not only that he should be put to death but also what kinde of death this should be viz. crucifixion which is an elevation or 〈◊〉 to the cross and an holding out the hands as if it were to invite all to him promising an hospitable reception See 〈◊〉 34. The people answered him We have heard out of the law that Christ abideth for ever and how sayest thou The son of man must be lift up Who is this son of man Paraphrase 34. To this discourse about his death the people made an objection that their Doctors had taught them out of scripture Psal 110. so the word Law signifies ch 10. 34. see Note a. and perhaps Isai 40. 8. that the Messias shall endure for ever and never die and therefore if it were true what he said that the son of man must be put to death they could not guess what he meant by the son of man sure not the Messias 35. Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth Paraphrase 35. To this he answered I am not likely to stay long amongst you here on earth make use of me the light of the world while I am with you or else you are likely to be left in the dark in a blinde unhappy condition for ever and do not upon your traditions perswade your selves that I shall alway continue among you here because I am the Messias 36. While ye have the light believe in the light that ye may be the children of light These things spake Jesus and departed and did hide himself from them Paraphrase 36. I shall continue with you but a while and therefore be sure ye make haste to learn sufficient for your whole lives to come to get your directions complete that you may live like Christians When Jesus had said this he went away and concealed himself from them at Bethany probably for a while 37. But though he had done so many miracles before them yet they believed not on him Paraphrase 37. All this did not effectually work on them but though he had done all these miracles in their sight yet they did not believe on him 38. That the saying of Esaias the prophet might be fulfilled which he spake Lord who hath believed our report and to whom hath the arm of the Lord been revealed Paraphrase 38. And thereby the prophecy of Esaias ch 53. 1. was fulfilled which was to this purpose How few are there that have been by all Christ's miracles convinced that he is the Messias 39. Therefore they note c could not believe because that Esaias said again 40. He hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted that I should heal them Paraphrase 39 40. That other prophecie also had not been fulfilled had they not thus disbelieved him wherein the just judgement of God forsaking and bringing the punishment of blindness upon them was pronounced by that prophet against the stubborn obdurate Jews who by this means are likely never to be converted or pardoned 41. These things said Esaias when he saw his glory and spake of him Paraphrase 41. These things were spoken by that prophet in setting down a vision of his when Christ's being on the earth was revealed to
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.
v. 23. that Cereris arcanum the secret of Ceres in Horace secreta Ceres in Seneca Hercul Fur. and Cadmaeis orgia condita cistis in Oeâ—eus he concludes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollution inversion of nature confusion of marriages adultery and shamelesse uncleanenesse v. 26. and concludes that the worship of namelesse idols or idols not to be named is the beginning and cause and end of all evil v. 27. So Jer. 44. 19. when they that dwelt in Aegypt justifie themselves to Jeremy that they did no harm in their sacrifices to the Queen of heaven because they did it not secretly without the privity of their husbands 't is clear that there were such night sacrifices used by women and suspected and disliked by their husbands Thus 1 Kin. 14. 24. after the mention of idols and groves it followes that there were Sodomites in the land doing according to the abomination of the heathens which the Lord had cast out before the children of Israel which withall notes the particularity of the sinne of the Amorites and other nations for which they were rooted out set down more fully Lev. 18. 24 25 27 28. and an expresse threat from heaven v. 29. that Whosoever shall commit any of these abominations shall be cut off from among their people To which purpose no doubt it was that the signe of God's covenant with his people was that of Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe of the excision of pleasures saith Philo noting the casting off that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluity of naughtinesse which had been practised among those nations and the same is more then intimated in our Baptisme the outward part of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing away the filth of the flesh and signifies the forsaking of all the sinfull lusts thereof So 1 Kin. 15. 12. the Idols and the Sodomites are mention'd together and 2 Kin. 23. 7. the houses of the Sodomites are cast down Where there is also mention of the groves for those dark purposes by which under the name of Ashâ—eroth Astarte seems to be designed So when the Babylonians made Succoth Benoth that signifies the tents of Venus in which the Virgins were solemnly prostituted to the honor of that false Goddesse under the title of Mylitta and so the prostitution of their daughters for the honour of their Gods which is mentioned not onely by Herodotus l. 1. and Serabo l. 16 but in the Epistle of Jeremie ver 43. where as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apertura hath an unclean notation in it so the cords there mention'd are the signes of their foule vowes and obligation to pay their sacrifices before they went So Isa 57. 5. You that inflame your selves with Idols under every green tree noting that prostitution of men and women in the groves about their Idol-Temples in honour of their false gods So 1 Mac. 5. 43. the Temple that was at Carnaim is express'd 2 Mac. 12. 26. to be the Temple of Venus for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being with the addition but of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athara or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expression of and title for Venus And 2 Mac. 6. 4. when the Heathens profaned the Temple of God and transformed it into the Gentile worships the first things that is mention'd is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxury and unclean night-meetings so the Scholiast on Theocritus explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. committing all filthinesse in the precincts of the Temple And so there is more then a trope or figure in it that Idolatry in the scriptures of the old Testament is so oft expressed by fornication having so much of the reality of that vice in it Philo calling the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual inordinate pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols the heathen idols generally leading into those heathen sinnes also Thus in the Sibylline Oracles speaking of the Romane lustrations l. 3. p. 231. we find all the unnatural villanies mention'd the same that Rom. 1. 26 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And therefore in those Oracles p. 264. speaking of the Christians giving over Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. naming all the nations of the heathen world that were guilty of it and p. 279. exhorting against Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avoid unlawfull worships and serve the living God keep from adultery and unnaturall mixtures and l. 4. p. 287. the true piety is set in opposition as to the Idol-worship so to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all unlawfull and abominable lust and p. 216. the heathens title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolaters that use stollen venery and so p. 296. and 315. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to the same purpose concerning the Romanes practice And infinitely more in other Authors of the Eleusinia sacra Cybele's mysteries Venus's and Flora's feasts among the Graecians By this may appear the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolater and Idolatry in this place for all those foule sinnes so practised by the worshippers of false Gods and from them taken up and improved by the Gnosticks So Col. 3. 5. fornication uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill concupiscence and inordinate desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Idolatry where Saint Cyprian Ep. 51. will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre to all the foregoing sins for which the wrath of God comes c. So Eph. 5. 5. Every fornicator and unclean person and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate luster who is an idolater To this may be referr'd that of Maimonides More Neboch l. 3. c. 37. speaking of the unnaturall sins of the Gentiles and instancing in one of them Propter hoc saith he prohibitae sunt commixtiones scilicet insitio arboris in aliam speciem ut elongemur à causis Idololatriae fornicationum making Fornication in that notion of sins against nature to be all one with Idolatry or that which Idolaters freely practised This may be also the notation of Idolaters when the Apostle saith 1 Cor. 10. 6. Be not ye idolaters as were some of them as it is written they sate down to eat and drinke and rose to play for the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there rendred to plaâ— may referre in that place to those sins of uncleannesse see Note on that place But no question this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable nefarious idolatries 1 Pet. 4. 3. as appeares by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just before that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
you capable of that glorious deliverance which Christ will shortly work for all that adhere to him when the unfaithfull and cowardly are destroyed with the persecutors And indeed this is it for which they persecute you as they have done us that we professe to believe that Christ will shortly exercise this regal power of his for the destroying of his enemies and rescuing the persecuted out of their calamities 6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you Paraphrase 6. It being most just with God to punish your persecutors to deal with them as they have dealt with you 7. And to you who are troubled rest with us when the Lord Jesus shall be note b revealed from heaven with his mighty Angels Paraphrase 7. And to give you in proportion to your sufferings a participation of ease and joy with the Apostles of Christ at that glorious coming of his to the punishing of his enemies foretold Mat. 24. with those notable messengers and ministers and executioners of his power see note on 2 Pet. 3. d. 8. In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ Paraphrase 8. In rendring a most severe vengeance to all the obdurate Jewes and wicked carnal heretical Gnostick Christians 9. Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Paraphrase 9. Which shall be finally destroyed by the judgment of God at his powerfull appearance in vengeance against his crucifiers 10. When he shall come to be glorified in his saints and to be admired in all them that believe because our testimony among you was believed in that day Paraphrase 10. At which time also he will shew miraculous acts of mercy to all pious faithfull Christians to deliver them and so consequently you who have received the Gospel preached by us in the day of his vengeance on his enemies see note on Heb. 10. a. 11. Wherefore also we pray alwaies for you that our God would count you worthy of this calling and fulfill all the good pleasure of his goodnesse and the work of faith with power Paraphrase 11. To which purpose we pray for you continually that God will by his grace enable you to walk worthy of that high calling or privilege that of being Christians owned and vindicated by him and powerfully accomplish and complete in you all the good works and fruits of faith and patience which may render you acceptable in his sight 12. That the name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ Paraphrase 12. That Christ may have the honour of your patience and you be rewarded for it according to the great mercy and goodnesse of God in Christ Jesus Annotations on Chap. I. V. 5. Kingdome of God That the kingdome of God signifies the state of the Gospel or Christian profession appears oft in the Gospels especially in the parables of Christ when the kingdome of God is likened to a net to a pearl c. and to that the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which ye suffer may here seem to incline it but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes before is not well appliable to that For that signifying to be vouchsafed or thought worthy to have their parts in it or to have it bestowed upon them it must referre to somewhat yet future which through the mercy of God should be bestowed upon them and then that whatsoever it is being hoped for and depended on by them it may well be said that they suffer for that that is either for the professing that hope of theirs whereby the malice of others is provoked against them or at least in hope or intuition of it Two other notions therefore there are of the kingdome of God first that of reigning with Christ in endlesâ— bliss in another world and secondly the exercise of Christs regal power which was then so oft foretold to be approaching in destroying his enemies and preserving his faithfull subjects according to that double office of a King Rom. 13. of avenging of offenders and rewarding them that doe good Of this see Note on Mat. 3. c. And that this is the notion of it in this place appears very probable by that which follows where it is said that it is just with God to repay tribulation to their persecutors and to the persecuted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relase refreshment from the persecutions under which they had been This was it that the Apostles had foretold them in their preachings see Note a. on the title of the Epistle to the Romans and the benefits and fruits which they had been promised upon their perseverance in the faith through all their persecutions not excluding their eternal reward but supposing that for the future and in case they did not outlive the present distresses 1 Thes 4. 13. but withall giving them into the bargain this assurance of an eminent deliverance here halcyonian daies of rest to the Church upon the destâ—uction of their persecutors according as it fell out in Vespasians daies after the destruction of the Jewes And this the Apostles professed to expect and so did the Orthodox Christians generally and as S. Stephen was stoned for that expectation Act. 6. 14. so were the Apostles and their followers persecuted also and so it was literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this avowed expectation of this kingdome thus understood they suffered persecution V. 7. Revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revelation of Christ as the coming of Christ is a phrase of a doubtfull signification sometimes signifying the coming to the final doom but sometimes also that coming that was described Mat. 24. and was to be within that generation And so sure it signifies in several places of S. Peter 1 Pet. 1. 7 13. and chap. 4. 13. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deliverance ready to be revealed in the last time ch 1. 5. the destruction of the Jewes being the time of the deliverance and escaping to the Christians that were persecuted by them see Rom. 13. 11. So again 1 Pet. 5. 1. where S. Peter saying of himself that he was a witness of the sufferings of Christ addeth he was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partaker of the glory that should be revealed that is present at the transfiguration where by Moses and Elias were represented and declared the glorious consequents of his crucifixion that is the destruction of his crucifiers and deliverance of his faithfull disciples see Note on Mat. 17. a. Luk. 9. b. and 2 Pet. 1. 16. And so here it most probably signifies where the vengeance on the oppressors that is the crucifiers of Christ and persecutors of Christians is described and an appendix of that rest and release to the oppressed which is that
in all respects à s one that hath the primogeniture of maintainance to which v. 18. referres as well as dignity especially if his pains be extraordinary as it must be if he both preach the Gospel where it was not before heard which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Rom. 15. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach and take pains in farther instructing the believers in the Churches which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching or doctrine For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that signifies wages reward of service appears among many others by the third verse of this chapter Honour widows that is relieve maintain them So Ioh. 12. 26. where speaking of those that attend on and minister to Christ he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father shall honour that is reward him or pay him his wages but especially Mat. 15. where the command of Gods of honouring the parents ver 6 is expressed v. 5. by giving them that by which they may be profited that is maintainance c. see Col. 2. Note i. So in Nicolaus Damascenus of the Thyni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They honour that is entertain receive strangers exceedingly So Act. 28. 10. they of the Island honoured Paul with many honours giving him provision for his journey As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joyned to it although that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy yet it signifies without any reference to that simply to enjoy to receive to have as might appear by many evidences among authors One for all that of Justin Martyr or the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Father Son and Holy Ghost he saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not they have been counted worthy but they have had have been endued with one and the same divinity V. 19. Against an Elder receive not an accusation What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive an accusation here must be explained by the judicial proceedings among the Jewes where before the giving of the sentence there were three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the admission of the cause or suit when the Judge doth not reject the complaint or accuser and that is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admit an accusation and is the meaning of Isa 1. 23. neither doth the cause of the widow come unto them the character of an unjust judge that he admits not the widows complaint against the oppressor After the complaint is admitted then 2 dly there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation of the suit or complaint when the accuser confirms his suggestion by oath for before that oath one saying one thing and the other the contrary which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradiction Heb. 6. 16. and in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as parts of judicial proceedings the Judge is uninclined to either side but then comes in the oath and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of that affirming and denying in the Author of that Epistle takes away the aequilibrium that the Judge was in before and by it he is now confirmed to the believing the one part against the other whereupon the oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation in that place Heb. 6. 16. as in the Romane law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Psellus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12 13. the oath coming in parts the controversie or doubt and in Leg. Bajuvar c. 12. tit 15. 2. In his verò causis sacramenta praestentur in quibus nullam probationem discussio judicantis invenerit See Bignon not in Marculfi Form l. 1. c. 38. then is the use of oaths when the discussion of the plea by the judge yields him no satisfactory proof The 3 d part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching out of the cause by arguments afterwards produced causae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and considered of by the Judge The first of these onely it is that belongs to this place the admission of the complaint or accusation which against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or governor of the Church is not allowed under two or three witnesses in respect of the gravity of his person and weight of his office or calling who must not be defamed as the being brought into the court is a kind of defamation if there be not great cause for it V. 22. Lay hands That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying on hands is a ceremony of prayer or benediction is ordinarily known in the Old Testament used first by the father to the children in bestowing the blessing upon them and with that succession to some part of the estate So when Jacob blessed the children of Joseph Gen. 48. 14. he laid his hands upon their heads v. 15. And from thence it was among them accommodated to the communicating of power to others as assistants or deriving it to them as successors So when Moses assumed the seventy to assist him Num. 11. 17. this saith Maimonides was done by his laying hands upon them Sanhedr c. 4. And when he left the world and constituted Joshua his successor God appointed him to take Joshua and lay his hands upon him Num. 27. 18. So Deut. 34. 9. Joshua was full of the spirit of wisdome that is was his successor in the Government for Moses had laid his hands upon him From these three uses of the ceremony in Prayer in paternal benediction in creating of Officers three sorts of things there are in the New Testament to which it is principally accommodated In Prayer it is used either in curing diseases or pardoning â—ns Diseases the corporal bands Luk. 13. 16. were cured by imposition of hands Act. 19. 17. and 28. 8. and so it was foretold Mar. 16. 18. they shall lay their hands on the sick and they shall recover And so Sins the spiritual bands were done away or pardoned by the same ceremony laying on of hands used in the absolution of penitents Thus Heb. 6. 2. as the Baptismes are those used among the Jewes and Christians for the admission of Proselytes so the imposition of hands doth probably denote the restoring of penitents that were lapsed after Baptisme see Note on Heb. 6. b. From that of paternal benediction is that of laying on hands in blessing of infants Mar. 10. 16. by that means signifying them to be fit to be received into the Church by Baptisme as those that have title to this kingdome of heaven the Church here and through the same mercy of God in Christ heaven hereafter This benediction and imposition of hands I suppose it is that Clemens Alexandrinus referres to Paedag. l. 3. c. 11. in these words Tivi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On whom doth the Presbyter lay hands whom shall he blesse meaning most probably in that place the solemnity with
visitation and the coming of desolation or destruction are all one So to visit signifies to punish to avenge very frequently in the Prophets Shall I not visit for this shall I not be avenged c. and I will visit their offences with a rod. And so the Bishops title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visiter may fitly be given him in respect of the rod or censures the Ecclesiastical punishments intrusted to him which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for destruction of the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excision This then being premised the only difficulty will be what day of vengeance this was that here is meant And the Context seems sufficient to answer that For having admonished the Christian â—â—wes to behave themselves honestly among the Gentiles that they may not speak against them as evil doers and presently specifying wherein this honest conversation consisted in submitting to and obeying their heathen Governours ver 13. this evidently referres to the frequent seditions that were stirred up among the Jewes against the Roman yoke which made them look'd on by their Procurators and the Emperors as unquiet turbulent people and brought the Roman armies and destructions upon them And so against this it is that he warns the Jewes Christians that they meddle not with them that are given to changes joyn not with the seditious and that upon this motive that by so doing by being found quiet obedient subjects when this vengeance comes upon the seditious the heathens may observe the difference betwixt believing and unbelieving Jewes the first very good the second very ill subjects and so have a good opinion of that religion that hath wrought so much good upon them and perhaps be attracted to Christianity when they come to destroy the Jewes And thus indeed it happened that presently after Titus's destroying of the Jewes the Christians had favour from the Emperors liberty for their assemblies halcyonian daies bestowed on them The Syriack here read in the day of temptation that is of affliction coming on the Nation the falling of which upon the obdurate unbelieving Jewes and the escaping of the Christians as most remarkably they did by Gallus's raising the siege and the Christians going out and flying to Pella could not but be taken notice of by the heathens and so be means of their acknowledging of God's good providence and mercy toward the Christians and glorifying God for this work of his And so this is the full importance of this place V. 24. Bare our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to carry up to bear to an higher place and because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar was such it therefore signifies to offer up a victime there Heb. 7. 27. Jam. 2. 21. but here being joyned not as there with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or upon the crosse which was an high place also and therefore his crucifixion is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being lifted up or exalted it must therefore here signifie to bear or carry up our sins thither which is a phrase for suffering the punishments of sin making expiation for them as Num. 14. 33. where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall bear or carry your fornications the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suscipient and they shall undergoe that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the most learned P. Fagius renders luent poenas peccatorum vestrorum they shall bear the punishments of your sins Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 10. to bear the judgment is to be punished for sin and Ezek. 18. The son shall not bear the iniquity of the father that is be punished for it CHAP. III. 1. Likewise ye wives be in subjection to your own husbands that if any obey not the word they also without the word may be wone by the conversation of the wives Paraphrase 1. And as there is one obedience and subjection due from subjects and servants to their Kings and Masters c. 2. 13 18. so there is another due from wives to their husbands which ought to be with so winning an humility and kindnesse that the husbands that are not converted to Christianity by the Gospel preached to them may by the enamouring behaviour of their wives which they are taught by Christianity be without any more preaching wrought on and converted to the faith 2. While they behold your chast conversation coupled with fear Paraphrase 2. When they observe your modesty and chastity joined also with all due respect and reverence to your husbands v. 5 6. or Beholding that modesty in you which the fear of God Christian religion doth infuse into you 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel Paraphrase 3. And for your attire that which is likely to become you best is not that external bravery of jewels and gay clothes 4. But let it be the note a hidden man of the heart in that which is note b not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price Paraphrase 4. But the inward secret invisible beauty of the heart made up of incorruptible materials meeknesse c. whereas all those external are fading and corruptible or consisting in the truth and sincerity and constancy of the meek and quiet spirit meek in a lowly opinion of your selves and quiet in a contented enjoying of what God sends without disquieting or disturbing the peace of the family as in greater societies emulation ambition covetousnesse are the disturbing and shaking of whole Kingdoms and this as it is the greatest ornament in the eyes of men so is it most highly valued and rewarded in the sight of God 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection to their own husbands Paraphrase 5. For after this manner of external simplicity of attire and inward meeknesse the Saintly women of antient times that were taken notice of for their piety did beautifie and set out themselves viz. living in obedience to their husbands 6. Even as Sarah obeyed Abraham and called him lord whose daughters ye are as long as ye do well and are not afraid with any amazement Paraphrase 6. Thus did Sarah live in obedience to her husband calling him by a title of honour not equality to whom you shall be like as children to a mother if you discharge a good conscience in all the duties of life and be not by any fear to which your sex is subject driven out of your duty 7. Likewise ye husbands dwell with them note c according to knowledge giving note d honour unto the wife as to the weaker vessel and as being heirs together of the note e grace of life that
not his commandements is a liar and the truth is not in him Paraphrase 4. He that undertaketh to be a Gnostick or perfect Christian that is one that hath more perfection of divine knowledge and love of God v. 5. then all others if he expresse not this in a pure and holy life is the greatest hypocrite in the world see c. 1. note b. 5. But whoso keepeth his word in him verily is the love of God perfected hereby know we that we are in him Paraphrase 5. But the observing his commands is the onely sure argument that he that doth so is a perfect lover of God truly so called the appellation being falsely assumed by the Gnosticks and an argument of evidence to himself that he is a branch a member of Christ as the Gnosticks boast that they are and that whatsoever they doe it cannot make them cease to be so see note on c. 1. b. 6. He that saith he abideth in him ought himself also so to walk even as he walked Paraphrase 6. He that pretends to be a member of Christ see Joh. 15. 4. doth by that engage himself to live as Christ lived or if he doe not to give over so pretending 7. Brethren I write no new commandment unto you but an old commandment which ye had note a from the beginning the old commandment is the word which ye have heard from the beginning Paraphrase 7. 'T is not any new matter which I now discover or write unto you but that which you were taught at the first preaching the faith unto you and that which was taught you so early may deserve to be styled an old commandment 8. Again a new commandment I write unto you which thing is true in him and in you because the darknesse is past and the true light now shineth Paraphrase 8. 'T is that indeed that Christ called a new commandment and so it is in comparison with the Mosaical Law to which Christ hath added some degrees of perfection but that is no prejudice to it it is not the lesse true for being so nor the lesse considerable to you but ought in all reason as proclaim'd by God from heaven and Christ sent on purpose to preach it to be look'd on as a thing wherein we are at this time concerned most particularly those dark imperfect shadows of the Mosaical oeconomy being now at an end and the more perfect Christian precepts which are to take place and to turn out the Mosaical performances being already as the Sun risen and shining in our Horizon in full force obligatory to all Christians 9. He that saith he is in the light and hateth his brother is in darknesse even until now Paraphrase 9. This consideration obligeth you to all Christian practices actions of light particularly that of charity and kindnesse to all your fellow-Christians contrary to those emulations and contentions and seditions and persecutings of their fellow-Christians that are observable in the Gnosticks among you 10. He that loveth his brother abideth in the light and there is no occasion of stumbling in him Paraphrase 10. He that is thus charitably disposed and inclined is the true Christian and hath little occasion to insnare him in any sin little temptation to any ill most of the suns that men fall into flowing from this original of uncharitablenesse see Mat. 6. 22. 11. But he that hateth his brother is in darknesse and walketh in darknesse and knoweth not whither he goeth because that darknesse hath blinded his eyes Paraphrase 11. For as the dark keeps any man from discerning which way to go so doth uncharitablenesse obstruct all Christian practice 12. I write unto you little children because your sins are forgiven you for his names sake Paraphrase 12. A precept I have v 15. which I desire to enforce upon all sorts of you First on the tender Christians among you because God hath been so kind to you as to forgive your sins for Christ's sake which will be an engagement to you v. 15. to take off your love from the world and place it on God 13. I write unto you fathers because ye have known him that is from the beginning I write unto you young men because you have overcome the wicked one I write unto you little children because ye have known the Father Paraphrase 13. The same I have for you the most antient for you know Christ which is agreeable to those of your age to know the Antient of days and that may be an engagement to you to love whom you know And so 't is likewise for yong men to whose age it is agreeable to entertain ambitions and desires of conquering and have been enabled by God to do so to overcome the evil one both the devil and every other that can mean you any hurt and if you adhere fast to Christ all temptations of the world or devil Which sure is an engagement to you not to love the world which you have overcome And for you little ones again your knowing of the Father is an obligation to love him with a most filial love 14. I have written unto you fathers because ye have known him that is from the beginning I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Paraphrase 14. And again I reiterate and reinforce this exhortation upon you antient men as I did before to impresse it the deeper and so on you young men also and the exhortation on which I lay so much weight to you all is this 15. Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him Paraphrase 15. Love not the world nor any thing in it for whosoever doth so that man hath not that love of God which is prescribed now under the Gospel of parting with all when he calls for it and following him 16. For all that is in the world the lust of the flesh the lust of the eyes and pride of life is not of the Father but is of the world Paraphrase 16. For all that is in estimation in the world those things that tend to our sensual pleasures profits honors and the like and the desires that are fastned on those objects which are so observable all of them in the Gnosticks first their filthy abominable lusts secondly their love of the world which makes them deny Christ rather then incur persecution by professing him and thirdly their looking on themselves as men of deepest knowledge and priding themselves in those perfections are all from an earthy not an heavenly principle 17. And the world passeth away and the lust thereof but he that doth the will of God abideth for ever Paraphrase 17. And all these all wherein they so delight themselves what are they but poor momentany transitory things whereas obedience to God's will helps us to
Jewes are here called the synagogue of Satan is clear viz. because their heresie was made up of all filthinesse and abominable carnality which is intimated in many places of the Scripture by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all words to denote these defiled practices of theirs and set down distinctly by Epiphanius and others but are too unsavory to be here described How commodiously these are by M. Brightman affirmed to be the Arians pretending to be the purest Christians when they are not representing the purest Christians by the Jewes which were their greatest enemies and persecuters I shall not here endeavour to examine V. 10. Cast some of you into prison This persecution here foretold seems to have fallen out in the time of the joint reign of Marcus Aurelius Verus commonly called Philosophus and Lucius Verus his brother assumed by him into the Empire anno 161. who reigned near tweâ—â—y years In his time as it appears by Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Epistle of the Church of Smyrna there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very great persecutions disturbed Asia Of this persecution 't is remarkable that it fell very heavy on this Church of Smyrna and that Polycarpus was martyr'd in it being till that time at the age of 86. Bishop of this Church which therefore wrote a full narration of it to the other Churches in that famous Epistle of theirs recorded by Eusebius and set out lately at London by the Archbishop of Armagh Before him many others were martyred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all kind of punishments and tortures set down to the life in that Epistle But of Polycarpus the story is most large and may there be viewed out of which three things only I shall mention in order to the explicating of this place first That he himself received a Vision a little before it and saw in his sleep his pillow whereon he lay on a suddain set on fire and consumed and as soon as he waked told those which were near him that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be burnt for Christ which signifies this martyrdome of this Angel of the Church of Smyrna this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the persecuters called him the doctor of Asia the father of the Christians to have been so considerable a passage of the Divine oeconomy that it was thought fit to be matter of a Vision to him and so might also well be to S. John at this time And not only this in a dream but as he was a going to the stake a voice was heard by many by-standers coming from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarpus be strong and valiant The second thing is That this death of his was the quenching of those flames the ending of that Emperors persecution against the Christians who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Epistle he did as 't were seal up by his martyrdome and so give a conclusion to the persecution which I suppose is the meaning of the time of ten daies here set down for the affliction noting some determinate not very long time in that Princes reign wherein it should last and then be quieted again The third thing is That not only upon Polycarpus but upon many others particularly on Germanicus great perswasions were used by the Heathens to make them renounce their faith and save their lives which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may be tempted and although some as Quintus a Phrygian were overcome with these temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. yet great multitudes continued constant and faithfull unto death and so were rewarded with this crown of life that is the honour of Martyrdome first and then the blisse V. 12. Pergamus That by Pergamus is here meant the Christian Church from Gratian An. Chr. 380. to the year 1300. is the phansie of Mr. Brightman somewhat about the proportion of the rest of his interpretations For for this his only ground of affirming is that Smyrna was distant from Ephesus but 320 furlongs but Pergamus from Smyrna a greater space about 540 furlongs But to see how fansie rules this interpreter and not any rule of proportion For supposing that these distances of these cities had any mysterious signification in them whereas they are not so much as taken notice of in the Visions yet when the 320 furlongs had been set to denote no longer space then from Constantine to Gratian that is not above sixty years what appearance or pretence of reason can there be that the addition of 220 furlongs to that number which wants a third part to be double to the former should improve that 60 into 920 years which is almost sixteen times as much as that former But more wonderful it is that having proceeded by this rule of proportion wherein 540 furlongs that is about 68 English miles should signifie the space of 900 years yet afterwards the 80 English miles whereby Thyatira was distant from Pergamus should signifie but 220 years the unproportionablenesse of which being discerned by him was sure the reason that he there chose to set down that space in English miles whereas the former had been set down by furlongs the eighth part of a mile that so the greater number of those in one place then of miles in the other might amuse the Reader and keep him from taking notice of the unproportionablenesse V. 13. Satans seat This throne of Satan surely signifies the power of Satan exercised in their idolatrous worships and sacrifices Thus saith Surius there was a Temple of Diana at Pergamus at this time And in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Antipas's Martyrdome is commemorated though there be not mention of this Temple yet there is of the Idol worshippers and their sacrifices of the Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were worshipp'd among them and did then acknowledge themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit and reside in that place and receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifices that were brought them and in a word of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old religion of the Grecians that was amongst them with which Christianity began now to be Competitour To all this Metaphrastes adds the great barbarity and profess'd in justice of that place whose Citizens saith he took themselves to be just and valiant and good interpreted it a special piece of vertue if they did but accuse a Christian or bring him to his martyrdome By other Authors it appears that Aesculapius had a Temple there and Andreas Caesareensis saith of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was fuller of Idols then all Asia beside Ib. Antipas The story of Antipas's sufferings in the reign of Domitian is set down compleatly by the Menology April 11. That he was contemporary with the Apostles ordained Bishop of the Asiatick Church about Pergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in his very old
as such or else the finding this out will be matter of wisdome a work of sagacity in any and yet possible when the time comes to be observed for the way of numbring here mentioned is that which is of ordinary use among men Annotations on Chap. XIII V. 1. The name of blasphemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name of blasphemy literally signifies such a title as cannot be assumed or owned without blasphemy Now blasphemy is committed two waies either by speaking contumeliously of the true God or giving divine honour to any else which is also the taking that honour which is due to him alone and bestowing it upon others and so as contrary to his being acknowledged the one God as the using him reproachfully is to his being God And therefore it is that Paul and Barnabas having divine honours attributed to them at Lystra they rent their clothes Act. 14. 14. in the same manner as was usual among them when any man was heard to blaspheme signifying thereby that sacrificing to any creature is direct blasphemy against the Creator Now what this title of blasphemy was which is here referred to is specified by S. Jerome Qu. II. ad Algas Aeterna cùm dicitur quae temporalis â—â—st nomen est blasphemiae The city Rome was called the Eternal city So Ausonius Gallus urbis ab aeternae deductam rege Quirino Annorum seriem Haec eâ—it aeternae series ab origine mundi which to be attributed to any thing which had a beginning and shall certainly have an end is a name of blasphemy So in the same words Prosper Aeterna cùm dicitur quae temporalis est utique nomen est blasphemiae cùm mortales licet reges in ea dic antur Divi eisque suppliâ—es dicunt Numini vestro altaribus vestris perennitati vestrae c. For that which is temporal to be called eternal is the name of blasphemy when their Kings though mortal are called gods and their suppliants addresse to them in this style To your Deity your altars your eternity c. See ch 17. Note a. But beside this and what Athenaeus saies of it l. 1. where he enstyles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome the Coelestial or heavenly city it appears by many antient Roman coines set down by Goltzius in Thesauro that Rome was called a Goddesse there being many such inscriptions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome a Goddesse Accordingly the people of Smyrna built a Temple to it saith Tacitus hist l. 3. and other Provinces used the like flattery erected Temples appointed Priests to the Goddesse Rome and at last Adrian raised a stately Temple and called it Templum Romae Augustorum the Temple of Rome and of the Emperors that is dedicated to them as to gods saith Dio in Adriano And accordingly this idolatry or blasphemy is taxed by Prudentius colitur nam sanguine ipsa More Deae Noménque lociceu numen adorant Rome is worshipp'd by sacrifice after the manner of a Goddesse and they adore the Name of the city as a deity And to this it is agreeable that many other Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names of blasphemy in the Plural more such blasphemous titles beside that of urbs Aeterna the Eternal city that one of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goddesse and the erecting Temples to it containing all imaginable blasphemies in it V. 3. One of his heads What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of the heads will be judged first by the notion of head secondly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one The head is the uppermost part of a man and so proverbially signifies any thing that is most eminent or conspicuous and so here v. 1. the seven heads are most probably the seven hills on which Rome was built Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that for want of degrees of comparison in the Hebrew language is by an Hebraisme oft taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first as Mat. 28. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one but the first of the week Both these concurre to apply this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Capitol at Rome to which it belongs so properly and characteristically For first the word Capitol cerntainly comes from Caput and head and Livy renders the reason for it that a mans head being found in that place where that was after built Caput Toli the head of Tolus saith Arnobius the Oracle answered Eo loco caput summámque imperii fore that the head and top of the Empire should be there Secondly In this place was the Temple of Jupiter called therefore Jupiter Capitolinus and he being the first or chief of the gods the place where his Temple stood may well be the principal of the heads of this city Now that this head is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slaughter'd or smitten to death this clearly belongs to the burning of the Capitol which fell out twice about these times First It was set afire by those that accompanied Sabinus and Domitian thither and who were there besieged by Vitellius's souldiers a little before the death of Vitellius whose successor Vespasian being returned out of Judaea and having committed the warre against the Jewes to his son Titus in the very next year at which time the Temple at Jerusalem was burnt re-built the Capitol most sumptuously and restored Jupiter's Temple in it Which as it was a kind of recovery of Rome from a mortal disease express'd by a coin of Vespasian's inscribed Roma resurges Rome thou shalt rise again so it was looked on as a great expression of the wrath of God against the Jews that at that time not onely their Temple was burnt but that other of Jupiter at Rome permitted to be re-built and at Jerusalem heathen sacrifices offer'd in the Temple of God by the Roman souldiers and all Gods Priests ferch'd out of their caves or hiding-places and killed by Titus's command O this re-edifying the Capitol see Tacitus hist l. 4. And to this the words here would commodiously enough be appliable But besides this there was a second wounding of this first head another burning of the Capitol in Titus's reign which was by lightning and so esteemed to be sent from heaven And this is more proper to this point of time to which this Vision belongs and being done asâ— from heaven might from thence be more fitly objected to Idolatry as a deadly wound to that worship of Jupiter And this was so sumptuously repaired by Domitian whose time is the subject of the Vision in this chapter that Martial makes Jupiter indebted to him for it Pro Capitolinis quid enim tibi solvere templis Quid pro Tarpeiae frondis honoure potest what can Jupiter pay thee for his Temple in the Capitol And on this 't is said that the whole earth wondred after the beast Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole earth or land the Roman Territories are most
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
as thou art a minister of Christ as while the Empire and state of the world remains heathen and not Christian most secular emploiments are farre distant from the Christian and thy interposing in them will tend to no advantage of the society of the Church it is not fit for thee to meddle in them but to apply thy self to such cares as may most conduce to the service of thy General who hath put thee into this calling and expects it from thee 5. And if a man also strive for masteries yet is he not crowned except he strive lawfully Paraphrase 5. Thus if any man be desirous to get the prize and to that end enter the lists in any of the exercises of the Olympick games he is not crowned unlesse he conquer nor will be adjudged conqueror unless he have observed all the rules of the games and then be victorious by those rules see note on 1 Cor. 9. f. 6. The husbandman that laboureth must be first partaker of the fruits Paraphrase 6. And so in husbandry and all other things there is required a great deal of pains and care and patience and so at length he receives the fruits and the hoped reward in harvest and such is the gaining and converting of souls and the far richer reward that attends that in another world 7. Consider what I say and the Lord give thee understanding in all things Paraphrase 7. Lay this to heart and God give thee a right use of it and judgment to doe all that belongs to thee 8. Remember that Jesus Christ of the seed of David was raised from the dead according to my Gospel Paraphrase 8. And to fortifie thee in suffering whatever comes there is nothing fitter then that thou remember and consider our Saviour what befell him that he was put to death and then by God raised from death and so was herein like David of whose progeny he was to be who suffered such sad persecutions from Saul when he was destined to the kingdome and accordingly came to it and all this according to that doctrine which I have preached every where 9. Wherein I suffer trouble as an evill doer even unto bonds but the word of God is not bound Paraphrase 9. And for preaching of which I am imprisoned now at Rome as if I were a malefactor but this hath not restrained me in mine office but the Gospel hath been freely preached â— for all that and my imprisonment hath been a means of divulging the Gospel in this city 10. Therefore I endure all things for the elect's sakes that they may also obtain the salvation which is in Christ Iesus with eternal glory Paraphrase 10. And on these grounds I am very well content to suffer any thing for the good of the true Christians that they being confirmed by my example may be partakers of all the benefits of the Gospel and attain to eternall glory 11. It is a faithfull saying For if we be dead with him we shall also live with him Paraphrase 11. There is not a more certain truth nor any that deserves more to be considered and depended on by all Christians then this that our suffering as Christ suffered in testimony and defence of the truth for that is the meaning of suffering with him Rom. 8. 17. suffering as he suffered shall certainly be rewarded with participation of his glory 12. If we suffer we shall also reigne with him if we deny him he also will deny us Paraphrase 12. And as certain on the other side that if for fear of temporall evils we fall off from the constancy of our profession we shall be rejected by Christ 13. If we believe not yet he abideth faithfull he cannot deny himself Paraphrase 13. For Christ's part of the promise it is certain that will never faile we may through the wickednesse of our own hearts prove false to him in which case we lose all title to his promises but let us adhere to him and he can never faile us 14. Of these things put them in remembrance charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers 15. Study to shew thy self approved unto God a workman that needeth not to be ashamed note a rightly dividing the word of truth Paraphrase 15. In this and all other things approve thy courage and constancy to the truth truly and faithfully telling every one his duty and by thy example and doctrine directing them the way wherein to goe 16. But note b shun profane and vain bablings for they will increase unto more ungodlinesse Paraphrase 16. But suffer not thy self or thy flock to be inticed or fall in love with those profane discourses of the Gnosticks for they daily advance into higher impieties adding more new impious doctrines to the heap every day then the former 17. And their words will eat as doth a canker of whom is Hymenaeus and Philetus Paraphrase 17. And where they are once admitted their heresie corrupts and debaucheth very many infects and poysons the members of the Church in the same manner as the other parts of the body are infected when there is a gangrene in any for that doth not use to stop but drawes that which is next it unto the same condition and then creeps farther untill it have infected the whole body and that mortally and such are the Gnostick teachers now among you by name Hymenaeus and Philetus 18. Who concerning the truth have erred saying that the resurrection is past already and overthrow the faith of some Paraphrase 18. Who have lately fallen into a fresh but most dangerous error and by allegorical expressions of Scripture have perswaded themselves and others that there is no farther resurrection nor consequently future state to be expected see 1 Cor. 15. 12. but that all the places that sound that way are otherwise after the Gnostick Cabalistical manner to be interpreted and have been so successeful as to perswade some thus to believe them have gained some followers in this impious doctrine 19. Neverthelesse the foundation of God standeth sure having this seal The Lord knoweth them that are his and Let every one that nameth the name of Christ depart from inquity Paraphrase 19. But let not these and the like false impious hereticall teachers move any for God will certainly perform his promise to us his bill of contract with Christians in Christ his decree and purpose toward his faithfull servants remaines unchangeable being under seal and the seal of this contract hath two impresses on one side this That God is sure to all those that are faithfull to him to reward them both in body and soul to all eternity which is sufficiently destructive of their doctrine v. 18. that there is no future state and so no blisse for them who are persecuted here another on the other That every Christian obliges himself to a strict life quite
contrary to the vicious practices of these men by undertaking the faith of Christ 20. But in a great house there are not onely vessels of gold and of silver but also of wood and of earth and some to honour and some of dishonour Paraphrase 20. But it is to be expected in the Church as in any great family that all should not be equally good some furniture of gold c. others of wood and earth or shels some for more creditable some for lesse creditable uses some heretical as other orthodox Professions 21. If any man therefore purge himself from these he shall be a vessell unto honour sanctified and meet for the masters use and prepared unto every good work Paraphrase 21. Which may therefore stirre up every man to be emulous of the best to be sure to rid himself from these pollutions of the Gnosticks and then as he shall be more valued by Christ so he shall be fitter to serve him in purity and every other Christian duty 22. Fly also youthfull lusts but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart Paraphrase 22. But be sure to keep thy self from all those carnal affections which younger men are most subject to and not onely those of impurity which the Gnosticks indulge and allow to all that they may insnare them but also conâ—ntions and factions and emulations and love of glory c. And on the contrary be thou an emulous and earnest pursuer and follower of innocence fidelity and firm charity conjunction and agreement with all those that in purity and sincerity adhere constantly to Christ 23. But foolish and unlearned questions avoid knowing that they doe gender strifes Paraphrase 23. As for those idle and unprofitable questions that are set on foot by the Gnosticks that tend to no benefit and have nothing of true knowledge in them keep thy self carefully from them for they will breed debates and quarrels and nothing else 24. And the servant of the Lord must not strive but be gentle unto all men apt to teach patient Paraphrase 24. And there is nothing more unlike a true Christian then that he that is such must be milde and quiet and peaceable toward all others and being in place as thou art must be ready and industrious to instruct others in the truth and not apt or forward to punish those that doe amisse see note on 1 Cor. 13. b. 25. In meeknesse instructing those that oppose themselves note c if God peradventure will give them repentance to the acknowledging of the truth 26. and that they may recover themselves out of the snare of the devil who are taken captive by him at note d his will Paraphrase 25 26. With great calmenesse and temper dealing with those that are of different opinions from us though in opposing us they oppose the truth as counting it not impossible or hopelesse but that by the grace of God they may be brought to repentance and so come to acknowledge the truth at length and recover out of Satan's snare by whom they have been caught to dâ—e the will of God that is that being delivered out of Satan's hands they may prove fit instruments of God's service Annotations on Chap. II. V. 15. Rightly dividing That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide aright should referre to the custome in Sacrifices which were to be cut after a certain prescribed manner and to them some partes given to the Priests c. may probably be imagined But another notion of the phrase here as it is joyned with the word of truth may seeme more probable For in the Old Testament the Greek translators use of the word belongs to a way or path to goe in which was wont to be cut out that it might be fitter for use thence the Latine phrase viam secare to cut a way that is to goe before and direct any in their journey And with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right joyned with it it is to goe before one and direct him the straight way to such a place Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 3. 6. and 11. 5. is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to set right or rectifie and so to cut a way right is to put one and keep one in the right way We render it direct thy paths and way in those places of the Proverbs and then the Gospel of Christ the word of truth being most fitly resembled to a way much better than to a sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to cut the word of truth is to goe uprightly and according to the truth before others in Christianity And that was Timothies part as a Doctor or Bishop to lead them both by his example and doctrine the right way that is prescribed by Christ without falling into any errors or ill practice V. 16. Shunne The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumdedit signifies also divertit turning away or back as well as going round an is by the Septuagint or Greek translator of the Old Testament rendred no onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often to encompasse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once Ios 6. 3. but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declino to decline or avoid 1 Kin. 18. 11. and twenty times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 averto to put from us or fly from From hence it is that one of these interpretationsbeing set for the other according to the frequent manner of these writers or else by the power of the Passive or Meane differing from the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and Tit. 3. 9. signifies to avert decline avoid fly from the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid v. 23. for which and in the same matter the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding is used 1 Tim. 6. 20. Thus doth Origen use the word against Celsus speaking of Christs going aside when the Pharisees consulted to kill him Mat. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is no degenerous or cowardly thing to flie from dangers providently and not to mix with them where it signifies declining and so avoiding of dangers And so Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompassing but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid slie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to which is so to look to to consider as to avoid Rom. 16. 17. if there be danger in it So Iosephus of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He avoided or took heed lest many should imitate the impurity of his speeches and l. 2. De bell Iud. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swearing is avoided by them in a passive sense Who they are which are here to be avoided and taken heed of is not obscurely set down in the following words viz. the Gnosticks that colluvies of Hereticks consisting of divers branches differing one