consideration is the reason why the young children of Christians are admitted to baptisme before they come to knowledge because by their living in the family with Christian parents these children may be brought up in the faith and kept from heathen pollutions and the Church requiring and receiving promise from the parents doth consequently presume they will and by the same reason it is that the children of the heathen are not so admitted 15. But if the unbelieving depart let him depart A brother or a sister is not under bondage in such cases but God hath called us to peace Paraphrase 15. But now the thing not stated or medled with by Christ and therefore now promised to be defined by me ver 12. is this that in case the infidel will not live with the believer unlesse she will forsake her religion she is not then so enslaved or subjected so farre that she may doe acts prejudicial to her religion and to the betraying thereof for that end that she may continue with her husband but she remains blamelesse if she remain separate from him upon such his desertion But yet above all things that which is most to be observed is that the believing party doe the utmost that is possible to keep peace and agreement with the other not to fall out at all or if they doe to repaire the breach and be reconciled again nay farther not to marry again as long as there remains any hope of returning or reconciliation 16. For what knowest thou O wife whether thou shalt save thy husband or how knowest thou O man whether thou shalt save thy wife Paraphrase 16. For 't is possible that the Christian wife may use some means to work upon the infidel husband or the Christian husband on the wife so as to bring him or her to repentance and the faith of Christ and in intuition and hope of this any difficulties would be undergone but when this possibility ceaseth as in case that the heathen party desert or will not live with the Christian unlesse he or she desert the faith of Christ then 't is evident that this hope ceaseth and in this case the Christian party is free from those observances v. 15. 17. note e But as God hath distributed to every man as the Lord hath called every one so let him walk and so ordain I in all Churches Paraphrase 17. Onely according to the lot that any man hath befaln him if it be with an infidel wife or the like let him be content with it and doe as much good in it as he can and not think himself privileged by his being a Christian to throw it off And this every where is my doctrine and I desire it be universally resolved on in all Christian Churches 18. Is any man called being circumcised let him not note f become uncircumcised is any man called in uncircumcision let him not be circumcised Paraphrase 18. If one which hath been circumcised be converted to Christianity let him contentedly continue in it let him never trouble himself to get off that mark from his flesh as some did as on the other side he that is not circumcised when he is converted need not receive circumcision as some required of them Act. 15. 1. 19. Circumcision is nothing and uncircumcision is nothing but the keeping of the commandements of God Paraphrase 19. For such outward things as these on either part are no part of Christianity but the observation of the precepts of Christ is all in all see Gal. 5. 6. and 6. 15. 20. Let every man abide in the same calling wherein he was called 21. Art thou called being a servant care not for it but if thou mayest be made free use it rather Paraphrase 20 21. In what condition of life soever a man is when he is converted to Christianity let him contentedly continue in it and not think that Christian religion frees a man from any obligation that lay upon him before for that is to make Christian liberty a pretence for covetousnesse or lusts or secular advantages see 1 Tim. 6. 5. if either the being a Christian might manumit a servant or free an husband or wife from former obligations He therefore that being a bond-man is converted to Christianity must not think it any disparagement to his Christianity that he continues a servant still nor be solicitous of changing his condition Yet this is not so to be understood but that if by any fair regular means he can obtain his freedome he may then make use of them and preferre liberty before servitude for so he might have done if he had never been Christian 22. For he that is called in the Lord being a servant is the Lord's freeman likewise also he that is called being free is Christ's servant Paraphrase 22. For he that being in the condition of a servant is converted to Christianity doth by his conversion become a freeman in respect of Christ not that he ceaseth to be a servant to his former master or reaps any secular advantage thereby but his advantages are spiritual to wit that by being a Christian he is now delivered from many servitudes that of sinne c. that lie upon all others and to live in Christ's family as one of his freemen though in respect of the world he continue as a servant and so on the other side he that is a freeman and turns Christian becomes thereby a servant of Christ undertaking obedience to his commands though he lose not his liberty in the world by that means By which 't is clear that Christ meddles not with the secular government of the world nor changes any man 's outward condition by his becoming Christian 23. Ye are note g bought with a price be not ye the servants of men Paraphrase 23. On the other side they that have bought out their liberty and obtained manumission having been formerly servants to heathens let them not sell themselves again or revert voluntarily into that condition of slavery but preferre liberty rather ver 21. 24. Brethren let every man wherein he is called therein abide with God Paraphrase 24. And so still as he was when he was converted so set him still abide let not his being a Christian move him out of his state or make him lesse but rather more contented with it 25. Now concerning virgins I have no commandment of the Lord yet I give my judgment as one that hath obtained mercy of the Lord to be faithfull Paraphrase 25. For your other question concerning virgins marrying at such a time as this or of those that are betrothed whether they should be bound to consummate their marriage or no I must say again that I have no command of Christ to build my answer upon yet I shall again give you my opinion in it as an honest faithfull man with all uprightnesse 26. I suppose therefore that this is good for the present distresse I say that it
which will be an occasion to them to reject and sin against my doctrine goe and cast an angle into the lake and the first fish which thou catchest when thou openest his mouth thou shalt in it find a piece of money worth two shillings sixpence which makes two didrachmes or head-mony for two persons Annotations on Chap. XVII V. 10. Elias must first come By this question of the three Apostles made unto Christ at his coming down from the mount may be collected what was the prime matter of the discourse betwixt him and Moses and Elias v. 3. For that their question should referre to Christs resurrection from the dead incidentally mentioned v. 9. is not possible because the Scribes did not beleive that the Messias should die or rise nor consequently that Elias should come before that Of this discourse what was the subject matter of it there is nothing said either in this Gospel or in that of Saint Marke but only this that the disciples asked him saying Why then say the Scribes that Elias must first come By the Scribes are here meant their Doctors of the Law those that were skilfull not onely in the Law but in the doctrine of the whole old Testament and so of the Prophets among whom Mal. 4. 5. they found that Elias was to come before a set time or period that is before the great and dreadful day of the Lord This therefore being it that was asserted by the Scribes the great and dreadful day of the Lord the thing before which said they Elias must first come and the Disciples question Why then do they say that Elias must first come being an objection against what they had heard discoursed of in the mount it necessarily follows that that which was discoursed of in the mount was the approaching of that great and dreadfull day of the Lord. Now what is meant by this great dreadfull day of the Lord appears by the first 2 d 3 d verses of that Chapt. Behold the day cometh that shall burn as an oven all the proud yea all that doe wickedly shall be as stubble and the day that cometh shall burn them up that it shall leave them neither root nor branch But unto you that fear my name shall the sun of righteousnesse arise with healing in his wings and ye shall goe forth and grow as calves of the stall and ye shall tread down the wicked for they shall be as ashes under the soles of your feet in the day that I shall doe this saith the Lord of hosts What was the ultimate completion of this Prophecy and of the like Joel 2. 11 22 23 33. though Elias be not mentioned there is clear enough the eradication of the wicked obstinate Jews v. 1. and the delivery and preservation of all the humble faithful penitents out of that destruction v. 2. together with the advantages that should come to the faithful by that means as from a victory over enemies and persecutors v. 3. So in Joel the fire devoureth before and the flame consumeth behinde the land from a garden of Eden becomes a desolate wildernesse yea and nothing shall escape them v. 3. and much more to the same purpose noting the utter destruction of the Jews and then Fear not O land be glad and rejoyce for the Lord will doe great things v. 21. Be not afraid v. 22. be glad ye children of Sion v. 23. and ye shall eat in plenty and be satisfied and praise the name of the Lord that hath dealt wondrously with you and my people shall never be ashamed v. 26. And it shall come to passe that whosoever cals upon the name of the Lord shall be delivered for in mount Sion and in Jerusalem shall be deliverance as the Lord hath said and in the remnant whom the Lord shall call These two then being the parts of that great and dreadfull day the destruction of the unbeleiving Jewes that stood out and persecuted and crucified Christ and Christians and the rescue of a remnant the persevering beleivers and John Baptist being the Prophet sent into the wildernesse like Elias to foretell this destruction and to preach Repentance for the averting of it there is little reason of doubting but that that Prophecy of Malachy was exactly thus fulfilled and that consequently this was the matter of the discourse of Elias and Moses with Christ though as in a vision somewhat obscurely and darkly delivered upon which the Disciples discerning this to be the day spoken of by Malachy but not discerning that Elias was yet come and so that that precedaneous part was yet fulfilled ask Christ this question why then 't is resolved on by all that Elias must first come first that is before this great and terrible day of the Lord which they now heard was approaching and had nothing to say against it but the known Scripture-prediction that Elias was first to â—ome That which hath been thus explained from this advantage of the Disciples question is indeed the very same with what Saint Luke the onely one of the four Evangelists that mentions any thing of this discourse of Elias and Moses with Christ relates of it c. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they related his exodus or going out which he should accomplish at Jerusalem which that it agrees perfectly with what hath here been said see Note on Luke 9. c. and 2. Pet. 1. c. And for this discourse Elias indeed and Moses were fit persons to be brought in in a vision to deliver it because Elias was he that call'd fire from heaven upon the enemies of God and so might fitly represent the destruction of enemies and Moses beside the destructions wrought on the Aegyptians and Pharaoh deliver'd the Israelites out of that thraldome and persecution indured there and so was fitly chosen to represent the deliverance and rescue of true patient persevering beleivers V. 11. Restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is rendred by Hesychius and Phavorinus to finish or perfect 'T is true indeed the ordinary books read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is a false reading as it is evident by that which it immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantive signifies perfection completion According to this notation of the word this would be the importance of the place he shall finish or perform establish settle all things both perform all that was prophesied of Elias at his coming and cloze and shut up the first state of the world that of the Mosaical oeconomy making entrance as an harbinger on the second that of the Messias In this sense it is that it is said that the law and the Prophets were untill John noting him to be the conclusion and shutting up finishing and closing that state and that was to be the office of Elias under whose name John was prefigured And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies Acts 3. 21. the establishing setling completing or fulfilling
Cor. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not dignified so farre as to be his Apostles yet to be his servants or Christians and c. 8. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in proportion to 2 Tim. 1. 9. they that are thus loved and favoured by God out of his special grace or according to S. Cyrill of Jerusalem his notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Preface to his Catechismes they that are come in to the faith of Christ not only bodily as Simon Magus but in sincere purpose and resolution of mind see Note on Rom. 8. 28. So 1 Cor. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called being opposed to infidel Jews and Greeks are servants followers of Christ so Jude 1. the word is used absolutely and Substantively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are called that is to the Saints or Christians sanctified by God the Father and kept by Jesus Christ Having gone thus farre there are only three places behind Two are those in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and c. 22. 14. In this place 't is clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to the notion of retaining unto Christ entring into his service in the vineyard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some special excellence or diligence there to which reward is consequent Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may referre to the favour of being call'd before others preferred before others in that respect when others lie idle a great while because they are not call'd v. 7. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as to whom God hath awarded the hire or reward which we see was by God who rewards every man according to his actions or workes awarded as plentifully to them that came in late to the vineyard as to those that came in earlyest and that signifies that they coming in late laboured more for the time then the other did nay very many of those that were first call'd viz. the Jews came not in at all and so were not all capable of that reward And in both respects 1. of them that being call'd first were yet exceeded in diligence and so overcome by those that came later and 2. of those that forsook their own mercy it is there said that many are the called but the chosen few and the last shall be first and the first last those that had been vouchsafed earlyer mercies greater graces for the obtaining salvation called before others to the Gospel nay perhaps allowed higher revelations here are not yet found capable of higher rewards greater degrees of glory hereafter And the reason is because though not this of Gods vocation which is free yet that other mercy of eternal reward is dispensed secundùm opera according to proportion to that use that is made of that grace of vocation that is to every man according to his works So in the second place Matth. 22. 14. the called are those to whom the first graces are given of inviting and calling to Christ v. 3. 4. and yet farther of bringing in to that spiritual feast v. 10. but then those that were invited and did not at all come in and so were not worthy v. 8. that is capable of the farther grace of reward or reception there and he that coming in came without the wedding garment that due reformation and change of mind required of him in obedience to that call were not allowed those higher vouchsafements but even those which they had taken from them and they punished for the abuse of them cast into utter darknesse where there is crying out c. The last place Apoc. 17. 14. is very remarkable where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called chosen faithful are set down either as all one or else as divers degrees of Christians and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last or highest 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reteiners to Christ or to the faith of Christ then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that had lived like such that had not in vain received the Gospel 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful servants that continued faithful unto death performed all the trusts that God had reposed in them By what hath been thus shortly said may be discerned what probably is the meaning of this word in the several places in the New Testament which here once for all was not amisse to have mentioned Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Pet. 2. c. V. 29. In this place after v. 28. there is a large addition in the ancient Greek and Latine MS. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either miswritten for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But doe yee seek to encrease from a little and from the more to lessen But when ye enter and are invited to supper lie not down in the most eminent places lest a more honourable then thou come in and he that made the invitation come and say unto thee Get thee lower and thou be put to shame But if thou lie along in the inferior place and one inferior then thou come then he that made the invitation shall say to thee Come up higher and this shall be for thy advantage That some such thing was spoken by Christ upon some occasion appears by Luke 14. 8. And of this there is no other mention in this Gospel unlesse it be here CHAP. XXI 1. AND when they drew nigh unto Jerusalem and were come to Bethphage unto the mount of olives then sent Jesus two disciples 2. Saying unto them Goe into the village over against you and straightway yee shall finde an asse tyed and a colt with her loose them and bring them unto me Paraphrase 2. the foale of the asse Mar. 11. 2. and Lu. 19. 30. 1. see c. 26. 8. and c. 27. 44. 3. And if any man say ought unto you ye shall say The Lord hath need of them and straightway he will send them 4. All this was done that it might be fulfilled which was spoken by the Prophet saying 5. Tell ye the daughter of Sion Behold Thy King cometh unto thee meek sitting upon an asse and a colt the foale of an asse Paraphrase 4 5. Thus Christ roade not for any wearinesse having gone formerly through all Palestine on foot and this being now a small journey from mount Olivet to Jerusalem but thereby by using this that belonged to Judges Speak you that ride on white asses to signifie his approbation of those due acclamations which he knew would that day be given him v. 8. as to the Messias that so the prophecy Isa 62. 11. and Zach. 9. 9. might be accomplish'd wherein we read That the King of the Jews the Messias should come riding upon an asses foale which though it were a meek was yet also a royall gesture or ceremony 6. And the Disciples went and did as Jesus commanded them 7. And brought the Asse
the East is used in other places of Scripture some of the Greek Scholiasts have still applied it to Christ As Bar. 4. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look toward the East i. e. saith Olympiodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sun of righteousnesse our Lord Jesus Christ And Jer. 23. 5. I will raise up unto David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint the righteous East Severus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the Sun of righteousnesse And from hence perhaps it is that Tacitus hist l. 5. at the destruction of Jerusalem saith that some on that occasion remembred antiquas Sacerdotum literas the antient writings of the Priests which foretold eo ipso tempore fore ut valesceret Oriens that at that very time it should come to passe that the East should prevail i. e. Christ cujus nomen est Oriens whose name is the East meaning all this while by the East that Orient or rising Sun and not the point from whence he risech To which purpose also may applied that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of all things sent him forth in the word from whence the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes his most ancient son or first born V. 79. Shadow of death What is the meaning of this figurative speech the shadow of death will be best conjectured by comparing it with Psal 23. 4. though I walk thorow the valley of the shadow of death c. There making God his shepheard v. 1. he compares himself to a sheep which feeds sometimes upon an hill sometimes in a valley and again may be supposed to be in danger of Wolves or else free from that danger The hills being the highest have all the light and warmth of the sun upon them and the valleyes contrariwise that are shaded by the hills have much lesse of that warmth or light and being also more subject to incursion of Wolves then the hills were where their coming would be more discernible this is there the meaning of the valley of the shadow of death a gloomie vale of danger of the utmost evil Proportionably here in a spiritual sense the shadow of death is a state of sin and ignorance want of light or knowledge and want of warmth or grace the description of the state under the Law which afforded neither of these in any proportion to what is now done by Christ and so left men in a dangerous condition till Christ was thus pleased to shine upon them and thereby to rescue them out of it CHAP. II. 1. AND it came to passe in those dayes that there went out a decree from Caesar Augustus that note a all the world should be note b taxed Paraphrase 1. Augustus the Roman Emperour that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls c. according to their families 2. And this taxing was first made when Cyrenius was governour of Syria Paraphrase 2. was sent Procurator into Syria under which province Palaestine was to enrol that part of the Empire note b. 3. And all went to be taxed every one into his own city Paraphrase 3. to the city where their Ancestours were born and so these to the city where David was born from whence they came ver 4. 4. And Joseph also went up from Galilee out of the city of Nazareth into Judaea unto the city of David which is called Bethlehem because he was of the house and linage of David Paraphrase 4. And so though Ioseph dwelt in Galilee in the city Nazareth he was forced to go into Iudaea 5. To be taxed with Mary his espoused wife being great with child 6. And so it was that while they were there the dayes were accomplished that she should be delivered 7. And she brought forth her first born son and wrapped him in swadling clothes and laid him in a note c manger because there was no room for them in the Inne 8. And there were in the same countrey shepheards abiding in the field keeping note d watch over their flock by night Paraphrase 8. by turns over their flock some one watch of the night some another 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid Paraphrase 9. And an Angel of God appeared to them in a shining cloud signifying God's especial signal presence there See note on Mat. 3. k. 10. And the Angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people 11. For unto you is born this day in the city of David a Saviour which is Christ the Lord. Paraphrase 11. For the Messias or God incarnate is this day born in Bethlehem Davids city 12. And this shall be a sign unto you Ye shall find the babe wrapped in swadling clothes lying in a manger Paraphrase 12. And by this you shall distinguish this child from all others 13. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Paraphrase 13. Angels so farre from envying this dignity of mans nature that they congratulated it and thereupon sang this hymne 14. Glory to God in the highest and on earth note e peace good will towards men Paraphrase 14. God be glorified by them which are in the highest heavens the Angels c. because of that peace which this birth of Christ hath brought on the earth and because of that favour mercy reconciliation of God toward men which is wrought thereby or because of that reconciliation of God toward those that are found sincere before him 15. And it came to passe as the Angels were gone away from them into heaven the shepheards said one to another Let us now go even unto Bethlehem and see this thing which is come to passe which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in a manger 17. And when they had seen it they made known abroad the saying which was told them concerning this child Paraphrase 17. whole story of all that 18. And all they that heard it wondred at those things which were told them by the shepheards 19. But Mary kept all these things and pondered them in her heart Paraphrase 19. comparing them one with another in her private meditation without speaking of them to any 20. And the shepheards returned glorifying and praising God for all the things that they had heard and seen as it was told them Paraphrase 20. for the real completion of all those things which were first told them by an Angel and then heard and seen by themselves 21. And when eight dayes were accomplished for the circumcising of the child his name was called Jesus which was so named of the Angel before he was conceived in the womb Paraphrase 21. And
that is bringing on the person that which is ruinous to himself or on others that which is poysonous or infectious to them And such most eminently was the heresie of the Gnosticks at that time Ib. Bond of iniquity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Septuagint of the old Testament treason 2 Kin. 11. 15. and 12. 20. and Jer. 11. 9. a conspiracy league or covenant and by it the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Jer. 11. 19. where Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspiracy The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Isai 58. 6. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith David de Pomis aequivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies a binding together of minds and both there and here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse added to it it denotes by an hypallage a most unrighteous impious treason or treachery a villanous piece of hypocrisie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mammon of unrighteousnesse is all one with the false or deceitfull mammon Simons designe in this proposall being not to advance Christs kingdome by his having that power of giving the holy Ghost but to set up for himself as he after did in opposition to Christ and to have this addition of miracles superadded to those which by his sorcery he was able to doe V. 29. The Spirit said It may here be question'd what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit 's saying unto Philip. Some kind of extraordinary revelation it certainly was but whether in a vision by appearance of an Angel or 2dly by a voice from heaven or 3dly by afflation of the Spirit of God after the manner that Prophets received Revelations it is uncertain Of the first sort there are examples in this book ch 10. 3. Cornelius in a vision saw an Angel of the Lord coming and saying to him and so here v. 26. the Angel of the Lord spake unto Philip Of the second at the Baptisme of Christ and at the conversion of Saint Paul And of the third chap. 10. 19. where after his Vision of the sheet as he thought thereupon the Spirit said unto him and the same is repeated again ch 11. 11. so ch 13. 2. as they were ministring that is praying and fasting the holy Spirit said Separate to me Barnabas and Saul Which as it was not in any dream or vision so that it was by voice from heaven doth not appear probable by any argument discernible in the story but on the other side the frequent testimonies of the Spirits revealing by way of Prophetick afflation who should be set apart for the offices of the Church are evidences that it was so here Thus Clemens tells of those times that they ordained Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerning by the Spirit who should be ordained and again that they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having received perfect foreknowledge who should be constituted Bishops as Moses saith he foreknew by revelation from God that Aaron should have the Priesthood and accordingly that without the direction of the Spirit they advanced none to this dignity So saith S. Paul of Timothy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Episcopal office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given him by prophecie 1 Tim. 4. 14. ch 1. 18. that is by Revelation as Prophesying is of things presently to be done as well as predictions of the future and signifies no more 1 Cor. 14. 24 31. then having somewhat revealed to him v. 30. So saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Episcopal dignity being great wanted Gods suffrage to direct on whom it should be bestow'd see Note on 1 Tim. i. e. Thus Act. 20 28. it is said of the Bishops of Asia that the holy Ghost had set them over the flock And in this sense it may fitly be affirmed of Philip that being full of the holy Ghost ch 6. 3. he had the afflations of the Spirit of God such as Prophets and by such an afflation the Spirit here bad him c. Thus Agabus signified by the Spirit that is by prophetick revelation that there should be a famine ch 11. 28. Thus the holy Ghost witness'd in every city that is prophets foretold c. 20. 23. 21. 11. that bonds and afflictions did abide Paul One onely objection I foresee against this exposition in this place that ver 39. it is said that the Spirit of the Lord caught away Philip which probably is to be understood of an Angel carrying him away out of his sight and then why should not the Spirit here as well as the Spirit of the Lord there signifie an Angel also especially when there is mention of an Angel speaking to him ver 26. But to this the answer will be very sufficienâ—â—f the reading of the Kings MS. be accepted in that verse and that is attested by many other copies own'd by Eraesmus Beza and so cited by S. Jerome Dial. Orthod Luciferian the holy Spirit fell upon the Eunuch c. but the Angel of the Lord caught away Philip see Note i. For then as the Angel bad him go to the Eunuch so he carried him away again which no way hinders but that the Spirit here may be taken in that other sense V. 31. The place of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a section or lesser division of Scripture of which there be two in the first chapter of Matthew and so forward The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitions or sections V. 33. In his humilition This verse is acknowledged to be a citation of Isa 53. 8. not out of the Hebrew but the Septuagints translation which therefore must be interpreted by looking back on the Original there And that will be best rendred thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an assembly so the word is used Jer. 9. 2. and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synode that is by the Sanhedrim of the Jewes who had determined to have him put to death and made the people cry out against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away with him away with him whereas the Greek seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sentence of the Roman Procurator Pilate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken away distinctly signifying the manner of his being put to death which being so foul and irrationall and strange that he that came to save should not onely not be believed but be also put to death by them be entertained so coldly and used so barbarously the Jewes and Romans both conspiring in it the exclamation that followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall describe his generation will most probably signifie what an accursed wicked generation was that wherein he was born for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his generation signifies
the effect conclude that all that were rightly qualified at that time did at that time receive and believe the Gospel preach'd to them and all that did then truly believe were so qualified the obstinate and contumacious Jews and Proselytes opposing and persecuting it Mean while it must be remembred that these qualifications are not pretended to have been originally from themselves but from the preventing graces of God to which it is to be acknowledged due that they ever are pliable or willing to follow Christ though not to his absolute decree of destining them whatsoever they do unto salvation CHAP. XIV 1. AND it came to passe in Iconium that they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed Paraphrase 1. convinced them so powerfully that great store both of the Jews and the Greeks Proselytes of the Jews received the Faith 2. But the unbelieving Jews stirred up the Gentiles and made their minds evill affected against the brethren Paraphrase 2. But the refractary Jewes incensed the Gentiles against the Apostles v. 4. and all others which received the faith of Christ from them 3. Long time therefore abode they speaking boldly in the Lord which gave testimony unto the word of his grace and granted signes and wonders to be done by their hands Paraphrase 3. preaching the Gospel in their publick assemblies see note on Joh. 7. a. and God added his testimony to their preaching see note on Heb. 13. d. by enabling them to work miracles 4. But the multitude of the city was divided and part held with the Jews and part with the Apostles 5. And when there was an assault made both of the Gentiles and also of the Jews with the rulers to use them despightfully and to stone them 6. They were ware of it and fled unto Lystra and Derbe cities of Lycaonia and unto the region that lyeth round about 7. And there they preached the Gospel 8. And there sate a certain man at Lystra impotent in his feet being a creeple from his mothers wombe who never had walked 9. The same heard Paul speak who stedfastly beholding him and perceiving that he had faith to be healed Paraphrase 9. and Paul looking earnestly upon him and either by his words or by the discerning spirit which Paul had perceiving that he believed that they were able to heal him 10. Said with a loud voice Stand up right on thy feet And he leaped and walked Paraphrase 10. And by the bare speaking of the word he was made so strong that he leaped and walked 11. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia The Gods are come down to us in the likenesse of men Paraphrase 11. The Gods which all the nations worship have put on the shape of men and come down among us 12. And they called Barnabas Jupiter and Paul Mercurius because he was the chiefe speaker Paraphrase 12. And Barnabas they looked on as Jupiter the supreme God see c. 8. 10. and Paul as Mercury the interpreter of the will of the Gods because Paul did speak more then Barnabas did 13. Then the priest of Jupiter which was before the city brought oxen and garlands unto the gates and would have done sacrifice with the people Paraphrase 13. And the priest of Jupiter whose statue was worshipped before the city as the president of it came presently to the gates of the house where Paul and Barnabas lodged and brought oxen to sacrifice and garlands to put upon their hornes when they were to be killed verily purposing to offer sacrifice to them 14. Which when the Apostles Barnabas and Paul heard of they rent their clothes and ran in among the people crying out Paraphrase 14. they look'd upon it as an abhorred blasphemous thing and rent their garments to expresse their sense and detestation of it 15. And saying Sirs why doe ye these things we also are men of like passions with you and preach unto you that ye should turn from these vanities unto the living God which made heaven and earth and the sea and all things that are therein Paraphrase 15. idol-false-gods so vain things signifie Zach. 11. 17. see Act. 8. note d. 16. Who in times past suffered all nations to walk in their own waies Paraphrase 16. left the Gentiles to their own blind worships 17. Neverthelesse he left not himself without witnesse in that he did good and gave us note a rain from heaven and fruitfull seasons filling our hearts with food and gladnesse Paraphrase 17. And yet while he did so left he not off to evidence himself sufficiently to them by that great goodnesse of his in temporall things the rain and the like which are acts of his particular power and bounty by those means inviting and drawing them off from their impieties 18. And with these sayings scarce restrained they the people that they had not done sacrifice unto them Paraphrase 18. All which discourse of Paul and Barnabas could hardly restrain 19. And there came thither certain Jewes from Antioch and Iconium who perswaded the people and having stoned Paul drew him out of the city supposing he had been dead Paraphrase 19. gained by fair words the multitude to be on their side and to joyne with them against the Apostles And so in a furious tumultuary manner they threw stones at Paul and verily believed they had killed him In which posture they took him as a dead man and dragg'd him out of the gates of the city 20. Howbeit as the Disciples stood round about him he rose up and came into the city and the next day he departed with Barnabas to Derbe Paraphrase 20. But as the Christians there came piously and solemnly to interre him Paul being not dead all this while v. 19. made use of that opportunity when there were none but believers present and he rose up and went thence with them into the city and the next day Barnabas and he went together to Derbe 21. And when they had preached the Gospel to that city and had taught many they returned again to Lystra and to Iconium and Antioch Paraphrase 21. And having preached at Derbe and converted many to the faith 22. Confirming the soules of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the kingdome of God Paraphrase 22. And in all those cities gave confirmation to those whom before they had baptized and exhorted them to persevere and hold out against all terrors counting and resolving with themselves that Christianity bringeth many tribulations necessarily along with it 23. And when they had note d ordained them Elders in every Church and had prayed with fasting they commended them to the Lord on whom they believed Paraphrase 23. And having consecrated Bishops for them see note on c. 11. b. one in lieved every city
came from you Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ Paraphrase 26. Persons with which we have little reason to find any fault in what they have asserted in this matter of difference but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness and run the hazard of their lives for the Gospels sake and for the service of Christ 27. We have sent therefore Judas and Silas who note c shall also tell you the same things by mouth Paraphrase 27. We have sent I say with them Judas and Silas on purpose that they might tell you by word of mouth more at large what here we write more briefly 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burthen then these necessary things Paraphrase 28. viz. that we the Bishop of Jerusalem to which as the prime Metropolis all Syria and Antioch doth belong together with Peter and John the Apostles here abiding and the Bishops of Judaea all together in councel having prayed to God to send his holy Spirit to abide among us and to lead us into all truth have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision or other Judaical observances ordinarily required of all that will be Jewish Proselytes or enter into the Mosaical Covenant or to any more then those few things that have among the Jewes been required of all Proselytes of the gates that is of all the Gentiles that were in any wise permitted to come into their â—emple to worship God 29. note d That ye abstain from meats offered to Idols and from blood and from things strangled and from fornication from which if ye keep your selves ye shall doe well Fare ye well Paraphrase 29. viz. to observe the seven precepts of the sons of Adam and Noah which sort of precepts if you observe there shall be no more of the Mosaical Law required of you particularly circumcision shall not 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle Paraphrase 30. calling the Church together presented the Decretal Epistle to them in the presence of the whole congregation 31. Which when they had read they rejoiced for the consolation Paraphrase 31. And when the Church had received and read the letter they were much joyed at the approbation of their practise by the Apostles see note on Joh. 14. b. 32. And Judas and Silas being note e prophets also themselves exhorted the brethren with many words and confirmed them Paraphrase 32. And these two Bishops of Judaea were indued with a prophetick Spirit able to expound and interpret Scripture and usually employed in confirming and building up believers in the faith and accordingly thus they did here 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles Paraphrase 33. And when they had stayed at Antioch some time they took their leaves to depart with farewells and thanks and prayers for their prosperity v. 40. see Mat. 10. 13. and the like to those of Jerusalem James and Peter c. which had sent them 34. Notwithstanding it pleased Silas to abide there still Paraphrase 34. But upon some occasion Silas chose not to return yet but stayed with Paul and Barnabas 35. Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord with many others also Paraphrase 35. And Paul and Barnabas stayed at Antioch instructing them that had received the faith and revealing it to them that had not and so did also divers others of the disciples which came thither c. 11. 19. 36. And some daies after Paul said unto Barnabas Let us goe again and visit our brethren in every city where we have preached the word of the Lord and see how they doe Paraphrase 36. and see how they advance in the knowledge of Christ and confirm them ver 41. 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work Paraphrase 38. But because this John had left them when he went from Pamphylia c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their businesse Paul resolved he should not be taken with them 39. And the contention was so sharp between them that they departed asunder one from the other and so Barnabas took Mark and sayled unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the grace of God Paraphrase 40. to the favour and mercy of God 41. And he went through Syria and Cilicia confirming the Churches Annotations on The Acts of the holy Apostles Chap. XV. V. 14. Visit the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint joyned with an Infinitive Verbe not an Accusative Noune after it signifies to be pleased to delight Jer. 32. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will rejoyce or delight It is true the word signifies to visit Luke 1. 68. and that may be thought also to have at some distance an Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy after it v. 72. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is another kind of phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no Noune after it but onely and immediately an Infinitive mood and so is parallel onely to that before mentioned in the Septuagint and so in reason must be interpreted V. 24. Subverting your soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove or transferre as Gal. 1. 6. mens minds to carry them from one object to another so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to transpose and Budaeus that it is properly of those who gather up their goods and goe somewhither else and again Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removing to some other place and so here to infuse some new false doctrine into them V. Shall also tell The participle present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used in the sense of the future who shall tell dicturos and so 't is frequent in these writers Act. 21. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the ship was to be unladed of its burthen and so Mat. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is Christ to be born and 1. Cor. 15. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can it be that the dead shall be raised and with what body shall they come So Joh. 14. 19. ye see me and the world seeth me no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense where the sense is ye shall and the world shall not see me in
now on his journey to Syria to carry almes to Judaea he was diverted by an advertisement that the Jewes which knew of his purpose laid wait for him in the way thither to rob him and to take away his life thereupon he changed his determination and resolved to goe a little out of his way and again to passe through Macedonia the third time 4. And there accompanied him into Asia Sopater of Beroea and of the Thessalonians Aristarchus and Secundus and Gaius of Derbe and Timotheus and of Asia Tychicus and Trophimus 5. These going before â—arried for us at Troas Paraphrase 4 5. And Sopater went along with him as farre as Asia never parting from him but Aristarchus and Secundus and Gaius and Timotheus and Tychicus and Trophimus these six went not with him through Macedonia Sopater onely doing so but went before to Asia and expected Paul and his company at Troas who accordingly came thither 6. And we sailed from Philippi after the daies of unleavened bread and came unto them to Troas in five daies where we abode seven daies Paraphrase 6. And after the Passeover we departed from Philippi in Macedonia and came and met them at Troas and staâ—ed there with them seven daies 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill midnight Paraphrase 7. And on the Lord's day or Sunday the Christians being met together to receive the Sacrament Act. 2. 46. Paul spake to them at large and meaning to be gone the morrow continued his exhortation to them untill midnight 8. And there were many lights in the upper chamber where they were gathered together 9. And there sat in a window a certain young man named Eutychus being fallen into a deep sleep and as Paul was long preaching he sunk down with sleep and fell down from the third loft and was taken up dead 10. And Paul went down and fell on him and embracing him said Trouble not your selves for his life is in him 11. When he therefore was come up again and had broken bread and eaten and talked a long while even till break of day so he departed Paraphrase 11. And they spent the time together in receiving the Sacrament of the body of Christ and Paul farther instructing them till the next morning then he departed 12. And they brought the young man alive and were not a little comforted Paraphrase 12. And the youth that fell out of the window and was dead v. 9. recovered and they were joyfull at it 13. And we went before to ship and sailed unto note a Assos there intending to take in Paul for so he had appointed minding himself to goe afoot Paraphrase 13. Assos a sea-town of Asia 14. And when he had met with us at Assos we took him in and came to Mitylene 15. And we sailed thence and came the next day over against Chios and the next day we arrived at Samos and tarried at Trogyllium and the next day we came to Miletus 16. For Paul had determined to saile by Ephesus because he would not spend the time in Asia for he hasted if it were possible for him to be at Jerusalem the day of Pentecost Paraphrase 16. not to go in or stay at Ephesus but to passe by 17. And from Miletus he sent to Ephesus and called the Elders of the Church Paraphrase 17. But yet desirous to speak with the Bishops of Asia see Note on c. 11. 6. he sent to Ephesus the chief Metropolis of Asia and by that means gave notice to the Bishops of Asia that they should come to him to Miletus 18. And when they were come to him he said unto them Ye know from the first day that I came into Asia after what manner I have been with you at all seasons 19. Serving the Lord with all humility of mind and with many tears and temptations which befell me by the lying in wait of the Jewes Paraphrase 18 19. Ye know in what manner I behaved my self among you of Asia all the space of three years that I was among you preaching the Gospel with all humility and affection with great sorrows and hazards of dangers from the Jewes which conspired against my life 20. And how I kept back nothing that was profitable unto you but have shewed you and taught you publickly and from house to house Paraphrase 20. And how without all feare or tergivâ—rsation I freely declared to you all things that I thought usefull for you to know willing to use all opportunities of instructing any both in the publick synagogues ch 19. 8. and in private schools v. 9. and in your severall houses whither I also came 21. Testifying both to the Jewes and also to the Greeks repentance toward God and faith toward our Lord Jesus Christ Paraphrase 21. Preaching to the Jewes and Proselytes in their synagogues and to the Gentiles elswhere the whole doctrine of the Gospel assuring them that there was pardon to be had from God upon amendment of their former lives forsaking of all the impieties which they had been guilty of through neglect of the Mosaicall Law and the dictates of nature which before they stood obliged to observe and exhorting them that they should live according to the pure doctrine of Christ for the future 22. And now behold I goe note b bound in the Spirit unto Jerusalem not knowing the things that shall befall me there 23. Save that the holy Ghost witnesseth in every city saying That bonds and afflictions abide me 24. But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the ministery which I have received of the Lord Jesus to testifie the Gospel of the grace of God Paraphrase 22 23 24. And now I am a going to Jerusalem willing and ready to endure what shall befall me there and foreseeing that there I shall be apprehended and imprisoned being told it by those that have the gift of prophecie as afterwards again it appears he was c. 21. 4 11. wheresoever I come and I am prepared for it and I know not whether death it self may not attend it but whatsoever it is I am ready to suffer it for the Gospel's sake see c. 21. v. 13. and count nothing of it no nor of losse of life if I may successfully preach the Gospel and serve Christ faithfully in the office which he hath intrusted to me see note on Heb. 13. d. 25. And now behold I know that ye all among whom I have go ne preaching the kingdome of God shall see my face no more Paraphrase 25. And now this I know that after this my departure from you ye are never likely to see me again ye I say of Asia whom I have so long converst with preaching the Gospel among you and therefore I shall take this long
men faithfull servants of Christ 4. Rejoice in the Lord alway and again I say rejoice Paraphrase 4. Whatever afflictions befall you in your service of Christ they are matter of continuall rejoicing to you and not any way of grief 5. Let your moderation be known unto all men The Lord is at hand Paraphrase 5. And therefore let your patient enduring of them see note on 2 Cor. 10. a. be discernible to all and to this you may receive encouragement by considering that ye are not likely to expect long I he famous coming of Christ in judgment visibly to punish his crucifiers and to shorten the power of the persecutors and rescue all faithfull patient sufferers out of their hands all the world over in Greece as well as Judaea is now neer approaching see Heb. 10. 37. 6. Be carefull for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God Paraphrase 6. And for this your rescue it will not at all be usefull that ye be solicitous or anxious how to deliver your selves doe but recommend your estate to God in prayer ardently and importunately rendring him your acknowledgements for all the mercies received from him even for your present afflictions with Job see v. 4. and that is all that belongs to you 7. And the note b peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus Paraphrase 7. And this Christian unity and peaceble-mindedness bequeathed to all by Christ and so recommended to you c. 3. 1. c. and c. 3. 15. c. and here v. 3. which is to be preferred before all deep especially pretended knowledg shall be an excellent armature to keep you from all heretical practices and doctrines 8. Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report If there be any virtue if there be any praise think on these things Paraphrase 8. And to conclude I conjure you as you have any care of what is virtuous or commendable that ye so farre remember and consider what I have now said to you that ye adhere to the truth of doctrine in your practice doe nothing but what is agreeable to gravity and sobriety to exact justice and purity or chastity and farther superadde that care of abounding in all Christian virtue that whatsoever is most desirable and amiable in the eyes of men whatsoever most venerably thought and spoken of that ye will propose to your selves as the pitch to be aspired unto by you 9. Those things which ye have both learned and received and heard and seen in me doe and the God of peace shall be with you Paraphrase 9. What both by my doctrine and practice hath been instilled into you see ye be carefull to perform meaning by my doctrine 1. what I taught in the first preaching the Gospel to you 2. what I have farther revealed in the confirming you and 3. what in familiar discourses I have let fall to you And if thus ye doe that God which is such a lover of peace and amity will abide with you and direct and prosper you in all things 10. But I rejoyced in the Lord greatly that now at the last your care of me note c flourished again wherein ye were also carefull but ye lacked note d opportunity Paraphrase 10. It was matter of great Christian joy to me and than sgiving to God that now after some decay ye have revived you liberality toward me wherein I suppose formerly ye failed not but only wanted ability of shewing it 11. Not that I speak in respect of want for I have learned in what state soever I am therewith to be content Paraphrase 11. Which I say not in respect of any eminent want that I was in at the coming of Epaphroditus see note on Mar. 12. b. for Christianity hath taught me and I thank God I am able to doe it to be very well satisfied with my condition whatever it is 12. I know both how to be ahased and I know how to abound every where and in all things I am instucted both to be full and to be hungry both to abound and to suffer need Paraphrase 12. Nay I can contentedly bear a yet lower condition then that which hitherto I have been in And yet the abundance which now I have by your libarality I can make use of to the glory of God It is a special part of that learning with which Christianity hath imbued me to be unconcerned in these outward things of plenty and want and that too whatsoever the circumstances are at what time soever and in what for of adversity soever I am exercised 13. I can doe all things through Christ which strengtheneth me Paraphrase 13. 'T is the great mercy of Christ which hath thus enabled me but thanks be to him I am able to doe all this see 1 Cor. 13. Note i. without much difficulty 14. Notwithstanding ye have well done that ye did communicate with my affliction Paraphrase 14. Yet doth not this at all lessen your kindnesse or charity in sending me that supply by Epaphroditus when I was in some straights 15. Now ye Philippians know also that in the beginning of the Gospel when I departed from Macedonia no Church communicated with me as concerning giving and receiving but ye only Paraphrase 15. And indeed this was no new thing in you for at my first preaching the Gospel among you when after I had made an end I was departing out of your region you continued so mindfull of me as to send me contributions and having received of me spiritual things communicated their carnal things which no other Church but you had then done 16. For even in Thessalonica ye sent once and again to my necessity Paraphrase 16. For first while I was at Thessalonica another eminent Christian city of Macedonia and since I came thence more then once you made a collection and sent it to me 17. Not because I desire a gift but I desire fruit that may abound to your account Paraphrase 17. And that I thus commend you v. 14. it is not by that means to draw any more from you that I may have the more but to give you occasion of exercising your liberality the more acts of which there are the richer shall your reward be which it will bring you in from God 18. But I have all and abound I am full having received of Epaphroditus the things which were sent from you note e an odour of a sweet smell a sacrifice acceptable well pleasing to God Paraphrase 18. What you sent by Epaphroditus I received and here signe my acquittance for it see note on Mar. 14. d. and thereby I have all abundance and plenty having received your almes and charity which under the Gospel is the
meet with it The second thing is that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not the reading nor by the LXXII and the other interpreters believed to be so yet 't is so ordinary for words of affinity in sound or writing to have a nearnesse of signification that these Interpreters which did not alwaies render literally but oft by way of Paraphrase might probably enough have an eye to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for abiding and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remain or abide for which in this matter Saint James useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sojourne or abide as in an Inne for a night Jam. 4. 5. for after this manner of liberty it is that the Jerusalem Targum on this verse evidently takes in both the interpretations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter sense from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge their Paraphrase thus begins Non adjudicabuntur generationes que futurae sunt post generationem in diluvio perditioni vastationi aut deletioni universali The generations which shall be after the generation of the flood shall not be adjudged to an universal perdition vastation or blotting out A truth indeed secured by Gods promises at large chap. 8. 21. and 9. 11. but no way pertinent to this place where the Deluge it self is threatned Onely on occasion of the affiâ—â—ity in sound and writing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not judging here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this part of the Paraphrase though aliene to the place seems to be begotten But then for the former as the words are undoubtedly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Paraphrase proceeds in relation to them Annon spiritum meum filiis hominum indidi Have I not put my spirit into the sonnes of men an evident proof of their understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion of putting one thing into another which consequently may be resolved to be the general acception of the active Verb and then that which is so put doth abide in it as in a repositorie of some sort or other such is a sheath to a sword a prison to him that is put into it a cabinet to that which is laid up in it the body to the soul as long as the man lives As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit or breath that sure is that breath breathed by God into man Gen. 2. 7. by which he became a living soul see Jam. 4. a. Spiritum meum filiis hominum indidi I have given my breath or spirit afflatus Dei in Tertullian to the sons of men saith the Hierusalem Targum there according to that of Seneca Ep. 66. Ratio nihil aliud est quà m in corpus humanum pars Divini spiritûs mersa Reason is nothing else but a particle of the Divine spirit immersed in a man's body and so in the Poet is a man's soul called divinae particula aurae a particle of the divine breath or spirit From hence the meaning of those words is clear My spirit shall no longer be shâ—athed in man that is the souls which I have breathed or given to men the sons of Adam and which are sheathed in them imprisoned detained unprofitably shall no longer continue or abide in them so saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit shall not alwaies abide among these men is in stead of I will not suffer them to live any longer and this as a figurative obscure expression is twice afterward set down more clearly the Lord said I will destroy man whom I have created from the face of the earth v. 7. and the end of all flesh is come before me and I will destroy them from the earth v. 13. It must here be farther observed that in the latter part of that third verse is added first the reason of that sentence of God secondly the space in his long-sufferance designed before which was past it should not be executed The former in these words For that he also is flesh that is extremely given to the satisfying of the flesh that Age being a most carnal and abominable Age used ordinarily by the Jewes under the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age of the deluge for an example of all impiety and that I suppose here meant also by the earth was corrupt before God ver 11 and 12. the corruption there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles signifying all manner of unnatural lust and villanie And for the latter it is evident that they were allowed six-score years to repent in and avert the judgment and that Noah was sent to preach repentance to them by denouncing the judgment and building the Ark. Ecce dedi ut resipiscentiam agerent Behold I have given them that space that they might repent saith the Hierusalem Targum And accordingly this Age is ordinarily and by way of Proverb used by the Jewes as an evidence and example of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his patience and long-suffering to sinner's before he comes to punish them And when the judgment came upon that world of ungodly men yet a remnant was delivered Noah and his family in the Ark from perishing in the waters By this explication of that verse in Genesis as it already appears how perfect a parallel that was of God's dealing with the Jewes giving them time to repent delivering all that did repent and destroying the whole nation besides so it is evident that from thence this verse of S. Peter's may be interpreted For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirits in the prison or custodie or sheath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying any kind of receptacle Rev. 18. 2. are those souls of men that lay so sheathed so uselesse and unprofitable in their bodies immersed so deep in carnality as not to perform any service to God who inspired and placed them there and 't is elsewhere a figurative speech to express wicked men who are called prisoners in prison that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 42. 7. and ch 49. 9. and bound in prison Isa 61. 1. they the thoughts of whose hearts were evil continually v. 5. To these Christ that is God eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached in or by that Spirit by which he was now raised from the dead where first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is used not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God according to the generall opinion of the antient Fathers of the Church that he which of old appeared to the Patriarchs was not the first but the second person in the Trinity Christ the Sonne not God the Father and that those appearances of his were praeludia incarnationis prelusory and preparative to his taking our flesh upon him And accordingly those verses of the Sibylline Oracle which introduce God speaking to Noah about the Ark and setting down the speakers names by Numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉