true the joy of the holy Ghost 1 Thess 1. 6. is the rejoicing in afflictions contrary to the joy of the world and so rejoicing in hope Rom. 12. 12. but that hinders not but these phrases being otherwise inclined by the Context may signifie otherwise V. 23. Is sin In this place 't is certain the ancient Copyes generally added that Benediction which we now find ch 16. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now to him that is able to stablish you according to my Gospel and so on to the end Thus we find it in S. Chrysostome and Theophylact c. And from thence the Posthumous notes under Grottus's name inferre that the Apostle first designed to end his Epistle there But there is no ground for such conjectural inference 'T is certain Doxologies may be seasonaâ—le in other places and not onely by way of conclusion and so we find in the like style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to him that is able c. Eph. 3. 20 21. in the middle of the Epistle and so incidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom be glory Gal. 1. 5. and more solemnly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to the incorruptible King of Ages c. 1 Tim. 1. 17. almost in the beginning And it is S. Chrysostomes Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is customary with S. Paul to conclude an exhortation with prayâ—rs and praises And Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After an exhâ—rtation he alwaies useth to pray The petitory part of this Doxology is contained in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a praying that God who alone is able will stablish them and this so proper to the whole business of the precedent chapter that it cannot without great injustice be taken from it and therefore without examining the reason of its removall for which we have onely probable conjecture it is all reason that it should be fetch'd back from ch 10. 25. and placed here as it ought to be CHAP. XV. 1. WE then that are strong ought to bear the infirmities of the weak and not to please our selves Paraphrase 1. They that know the nature and extent of Christian liberty ought to help and relieve those that doe not understand it to be watchfull to keep them from falling into sinne and not please themselves too much in reflexion on their own strength and knowledge and neglect or despise others that have not so much 2. Let every one of us please his neighbour for his good to edification For even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on me Paraphrase 2 3. Let us rather doe what good we can to the edification of other men after Christ's example who did not consider the pleasing of himself but had the same common concernments with the Father that whatsoever befell God fell on him was as tender of Gods honour as if it were done to himself Psal 69. 9. see Joh. 2. 17. 4. For whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Paraphrase 4. And if ye think or pretend that those words spoken by the Psalmist belong not to you ye must know that generally such sayings in the old Testament were meant to be our instructions and documents and one principall use of them is that by the examples which we find there of the patience of pious men and of God's relieving and comforting those that want relief we might be confident that God will relieve us also in due time 5. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus Paraphrase 5. And that God for whom we ought to suffer and who will give you that relief give you also the grace of unity and charity such as Christ commanded and expects from you 6. That ye may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ Paraphrase 6. That ye may joyne unanimously Jewes and Gentiles into one and assembling together worship and serve the Lord who is both the God and Father of our Lord Jesus Christ Eph. 1. 3 17. in all unity of affections and form of words 7. Wherefore receive ye one another as Christ also received us to the glory of God Paraphrase 7. Wherefore in all humility of condescension and kindnesse embrace and succour one another help them up when they are fallen in stead of despising and driving them from your communion after the example of Christ's usage toward men who came from heaven and kid down his life to relieve us and there is nothing by which God is more glorified then this 8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God to confirm the promises made unto the fathers Paraphrase 8. And that ye may not think fit to despise the Jewish believers let me tell you that Christ came to them was by God constituted a means or instrument of good to the Jewes in preaching to them the truth of God calling them to repentance and so exhibiting and making good to them the promises made of old to that people beyond all others 9. And that the Gentiles might glorifie God for his mercy as it is written For this cause I will confesse to thee among the Gentiles and sing unto thy name Paraphrase 9. And on the other side that the Jew may not condemn and reject the Gentile Christian or him that makes use of his lawfull liberty let him know that God hath been most wonderfully mercifull to the Gentiles and made Christ also an instrument of this mercy to them after that the Jewes had rejected him and so hath given them occasion to magnifie his name according to that of Psal 18. 49. I will praise thee and sing unto thee among the Gentiles signifying thereby that the Gentiles have cause to give thanks and praise him 10. And again he saith Rejoice ye Gentiles with his people Paraphrase 10. And so Deut. 32. 43. the Gentiles are bid to joyn with the Jewes in rejoicing and praising God 11. And again Praise the Lord all ye Gentiles and laud him all ye people Paraphrase 11. And so Psal 117. 1. all the nations and all the people of the world are called upon to praise God 12. And again Esaias saith There shall be a root of Jesse and he that shall rise to a reigne over the Gentiles in him shall the Gentiles trust Paraphrase 12. And Isaiah prophesying of Christ ch 11. 10. that should come from David's family under the type of Hezekiah a king of Judah lineally descending from David saith that he shall be for a standard to the Gentiles to whom they may and shall come and trust and relie on him 13. Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power
to the Jewes and not at all to the Gentiles So in their first Commission out of which the very Samaritans were excluded Mat. 10. 5. Goe not into the way of the Gentiles and into any city of the Samaritans enter ye not but goe rather to the lost sheep of the house of Israel And in their second Commission Act. 1. 8. although the Samaritans are taken in and the utmost parts of the earth yet ch 3. and ch 13. 46. 't is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first to the Jewes that they must preach And accordingly we find that the Apostles till the Jewes reject them and are ready to stone them doe not leave them off to goe to the Gentiles But then Act. 13. 46. they foretell them what they are to doe Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken to you which referres I suppose to the precept of Christ that made it necessary but seeing ye have put it from you c. loe we turn to the Gentiles And when v. 47. they urge the Lords commandment for so doing it is not this parting precept of Christ but one out of the prophet Isaiar c. 49. 6. I have set thee to be a light to the Gentiles c. And the same I conceive before intimated v. 40 41. Beware lest that come upon you Jewes which is spoken of in the prophet Behold yee despisers and wonder and perish for I work a work which you shall in no wise beleive c. that is upon the Jewes despising and holding out obstinately against the preaching of the Gospel v. 45. 't was prophecied that they should be destroyed and about the same time the Gospel should be removed and preach'd to the heathen world An incredible thing which should amaze the Jewes and be matter of great wonderment to them and so it is said of them upon the like occasion of the Christian Jewes that they were astonyed c. 10. 45. What was thus foretold at Antioch by S. Paul is again repeated c. 18. 6 to the Jewes at Corinth where upon their resisting and blaspheming he shakes his garment an embleme of their approaching ruine like the shaking off the dust from their feet and tells them From henceforth I will goe to the Gentiles and presently enters into the house of Justus a prosclyte v. 7. This is after most fully done to the Jewes at Rome at the conclusion of the Acts c. 28. 28. Be it known therefore unto you that the salvation of God is sent to the Gentiles but that again upon the obduration of the Jewes v. 26 27. All this makes it appear that after Christs death the Gospel was by the Apostles to be first preach'd to the Jewes to convince them of their sinne of crucifying Christ enlarged also to the Samaritans by Christs command Act. 1. 8. who were in their worshipping at mount Gerizzim schismaticks and so separated from the Jewes but otherwise were Jewes in religion and that was a doing till about the time that that fatall destruction fell upon that nation ch 10. 23. But this not exclusively but inclusively also to the preaching to all the nations and people of the world as the phrase is taken in the greatest latitude when the Jewes should first have express'd their obstinacy sufficiently For so the words as they are repeated in S. Mark must necessarily signifie Goe into all the world and preach the Gospel to every creature to those of the synagogue first and then to others also Thus S. Luke hath set it down most distinctly ch 24. 47. that repentance and remission of sinnes should be preached to all nations beginning at Jerusalem where Judaea in which Jerusalem is is one of the all nations and they are to begin at Jerusalem and from thence first preach through all other parts of Judaea and even in the heathen cities first of the native and proselyte Jewes in their synagâ—gues and proseuchae before they went to the Gentiles and so generally they continue to doe till the time of the destruction of that people The second argument for this rendring of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as that it may primarily point to the Jewes is that of S. Paul Gal. 2. viz. that S. Peter was intrusted with the Gospel of the 〈◊〉 that is to preach the Gospel particularly to the Jewes and so again it there appeareth of James and John that they betook themselves to the circumcision that is to the Jewes v. 9. And 't is observable how farre S. Peter was from understanding this precâ—pt in this place to oblige him at that time not long after Christs ascension to preach to the Gentiles for in the bâ—sinesse of Cornelius Act. 10. 't is clear that he did not yet think it lawfull for him to preach to that one Gentile and for the commission of Christ he repeats it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 42. he commanded us to preach to the people that is to the people of the Jewes as the Rulers of the people and Rulers of Israel are all one and as that nation is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 10. 41. signifies all the Jewes and 't is manifest that before he would venture to preach Christ to that one heathen God saw it necessary to send him a Vision and by that instructed him that the Gentiles were not to be look'd on by him any longer as profane or not to be conversed with but might be preach'd to as well as the Jewes And this God confirm'd by sending down the holy Ghost on these first fruits of the Gentiles Cornelius and hâ—s company as he had done on the Apostles the first fruits of the Jewes to testifie this his pleasure from heaven immediately And accordingly v. 45. the beleiving Jewes were astonished when they heard of this and ch 11. 1. 't is said that the Apostles c. in Judea heard of this and v. 2. they call Peter in question about it and he is fain to give them an account of his Vision and the descent of the holy Ghost upon them as a testimony that so 't was to be v. 16. and by that they are convinced v. 18. and not till then V. 20. End of the world It hath formerly been said Note on Mat. 24. c. that there was a double age famously spoken of among the Jewes the then present age and the future age or the state of things under the Messias from that time to the end of the world According to this the destruction of that state or end of the first age is taken notice of as a famous period and is set down in that very style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consummation or conclusion of the age Mat. 24. 3. and Mat. 13. 40. where 't is more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this age and so again Heb. 9. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conclusion
practise in some external things more then God commands them and impose these upon others as the commands of God when they are only humane ordinances As for the inward purity of heart and actions to which all Gods laws of washings c. all the ceremonial law of legal uncleannesses did referre being but the shadow to pourtray the true substantial purity of the heart and soul the fountain of actions they take no care of them transgresse against this substantial part of religion in the foulest manner and spend all their time in these external superfluities washing of pots c. the ordinances of their Rabbins only 9. And he said unto them Full well ye reject the commandment of God that ye may keep your own tradition Paraphrase 9. And he said unto them Is not this fair worship and serving of God to reject all the prime commands of God the most considerable parts of religion and act directly contrary to them and satisfie and content your selves with some external performances which are not at all commanded by God but only by your selves or your Rabbins 10. For Moses said Honour thy father and thy mother and whoso curseth father or mother let him die the death Paraphrase 10. Exed 20. 12. and Exo. 21. 17. see Note on Mar. 15. b. 11. But ye say If a man shall say to his father or mother It is Corban that is to say a gift by whatsoever thou mightest be profited by me he shall be free Paraphrase 11. If when a mans parents want any thing which the son hath and so is bound by nature and the fifth commandment to give it them he can tell them that he hath taken an oath to relieve them he shall be free from the obligation of the fifth commandment See Note on Mat. 15. c. 12. And ye suffer him no more to doe ought for his father or mother 13. Making the word of God of none eâ—â—ect through your tradition which ye have delivered and many such like things doe ye Paraphrase 13. And so by this invention of yours ye free a man from any obligation of honoring or succouring his parents when he hath no minde to it 14. And when he had called all the people unto him he said unto them Hearken unto me every one of you and understand 15. There is nothing from without a man that entring into him can defile him but things which come out of him those are they which defile a man Paraphrase 15. As for your question v. 5. about washing know this that the true and real pollutions which God would have all men to avoid are not those which come from the meats and drinks and such external things but those of wicked thoughts and words and actions those are the great defilements principally aimed at in the legal prohibitions and forbidden by them 16. If any man hath eares to hear let him hear Paraphrase 16. Take notice of what I say though it be contrary to the rules of purity as they are understood and practised by you for this is a Reformation that I am sent to work in your law 17. And when he was entred into the house from the people his disciples asked him concerning the parable 18. And he saith unto them Are ye so without understanding also Doe ye not perceive that whatsoever thing from without entreth into a man it cannot defile him Paraphrase 18. meats drinks c. whatsoever 19. Because it entreth not into his heart but into the belly and goeth out into the draught purging all meats Paraphrase 19. Because his heart or soul being the principal part of him and that which alone is capable of defilement all sin being an act of his will and choise the meats which we take in enter only into the stomach and belly not into the heart and being taken in if there be any polluted part in them that is voided and carried out in the draught and by the purging out those dregs all meats are made clean and nutritive 20. And he said That which cometh out of the man that defileth a man Paraphrase 20. But as in the law of Moses it is observable that the excrements and whatsoever almost comes out of a man polluted all it touched Deut. 23. 13. 21. For from within out of the heart of men proceed evil thoughts adulteries fornications murthers 22. Thefts covetousnesse wickednesse deceit lasciviousnesse an evil eye blasphemy pride note d foolishnesse Paraphrase 21 22. So thereby is signified that all defilements of the man are those that come from within him having their beginning from mens wicked will and choice such are evil machinations or conspracies see Note on Mat. 15. e. adulteries fornications homicides thefts inordinate lusts see Note on Rom. 1. h. villanies cheating effeminacy envy and covetousnesse calumniatings haughtinesse or despising of others foolish vain-glorious boasting 23. All these evil things come from within and defile the man Paraphrase 23. These vile things are they that are truly said to come out of the man that is out of his soul betraying themselves by actions and leaving a stain and blemish upon it 24. And from thence he arose and went into the borders of Tyre and Sidon and entred into an house and would have no man know it but could not be hid Paraphrase 24. to the utmost parts of Palestine which border upon 25. For a certain woman whose young daughter had an unclean spirit heard of him and came and fell at his feet 26. The woman was a Greek a Syrophenician by nation and she besought him that he would cast forth the devil out of her daughter Paraphrase 26. not of the Jewish profession but by religion an heathen born neer the sea shore called Phenicia and Canaan See Note on Mat. 15. 27. But Jesus said unto her Let the children first be filled for it is not meet to take the childrens bread and cast it to the dogs Paraphrase 27. I am first to exercise my office to distribute my miracles of mercy among the Jewes which have alwayes had a neerer relation to God then any other nation and all other nations looked on by them as vile and profane not to be converst with They are first to be taken care for and when they have their fill then the fulnesse of Gods mercy may everflow to the Gentiles 28. And she answered and said unto him Yes Lord yet the dogs under the table eat of the childrens crumbs Paraphrase 28. Though it be so Sir yet that which may be had by another poor creature without prejudice to the Jews is all that I beg of thee and such proportions are allow'd even to dogs when the children have the full meal 29. And he said unto her For this saying goe thy way the devil is gone out of thy daughter Paraphrase 29. And he said The faith exprest by this answer of thine is such Mat. 15. 28. and so much beyond ordinary that it shall not goe
〈◊〉 〈◊〉 〈◊〉 repentance and remission of sins must be preach'd to all nations From whence not onely appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is all the Gentiles but a very fit occasion is offered of interpreting the same phrase again in a very hard place Rom. 8. 22. and 1 Pet. 2. 13. which we shall referre to be explain'd more at large on those chapters Some ground of the use of the phrase in this sense seems to be taken from the Hebrew which uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies creatures properly for men as being the most excellent creatures And so the Arabick also as appears by one of their Geographers who speaking of cities often saith that there are in it many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creatures but clearly signifies men and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature is all men in opposition to the Jewes that is not only they but all other nations of men beside V. 18. They shall take up serpents This seems to be prophecied of by that Sibyll out of which Virgil had learnt the substance of that verse of his Occidet serpens fallax herba veneni Occidet The serpent shall die and the deceitfull poisonous herbe that is shall lose their efficacy The Gospel according to S. LUKE CHAP. I. 1. FOrasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely note a believed among us Paraphrase 1. which have in these late years been so illustriously acted among us 2. Even as they delivered them unto us which from the beginning were eye-witnesses and note b ministers of the word Paraphrase 2. Instruments and actors of those things which were the subject matter of this following history 3. It seemed good to me also having had perfect understanding of things from the very first to write unto thee in order most note c excellent Theophilus Paraphrase 3. I thought fit also having gotten exact knowledge of the several passages to set them down by way of history 4. That thou mightst know the certainty of those things wherein thou hast been instructed Paraphrase 4. That thereby thou mayest be confirmed in the belief of those things which are supposed to have been taught thee and received by thee to prepare thee for baptisme viz. the principles of Christianity 5. There was in the daies of Herod the king of Judea a certain priest named Zacharias of the note d course of Abia and his wife was of the daughters of Aaron and her name was Elizabeth Paraphrase 5. of the family of Abia 〈◊〉 Chron. 24. 10. that is of the eighth of the 24. courses of the Priests which ministred in the temple by their weekes 6. And they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Paraphrase 9. sincere upright persons which so lived in obedience to Gods will in all matters of duty without indulgence in any known sinne and to all the Jewish observances as with Gods mercifull allowance to humane frailties is sure to be acceptable in Gods sight 7. And they had no child because that Elizabeth was barren and they both were now well stricken in years Paraphrase 7. And they were childlesse in the same manner as Abraham was for beside the barrennels of the wife they were both of an age conceived to be past child-bearing 8. And it came to passe that while he executed the priest's office before God in the order of his course 9. According to the custome of the priests office his lot was to burn incense when he went into the Temple of the Lord. Paraphrase 9. it was his course to go into the Sanctuary and offer incense there 10. And the whole multitude of the people were praying without at the note e time of incense Paraphrase 10. And while the Priest offered incense within the people according to the custome were praying without 11. And there appeared unto him an Angel of the Lord standing on the right side of the altar of incense 12. And when Zacharias saw him he was troubled and fear fell upon him 13. But the Angel said unto him Fear not Zacharias for thy prayer is heard and thy wife Elizabeth shall bear thee a son and thou shalt call his name John Paraphrase 13. thy prayer for the people joyned with the incense Lev. 16. 17. and for the whole world as Josephus and Philo say is now most effectually heard God meaning now suddenly to send the Messias and before him his forerunner who shall be born of thy wife Elizabeth and called John 14. And thou shalt have joy and gladnesse and many shall rejoyce at his birth Paraphrase 14. And this birth of a son to thee in thy old age by a barren wife shall not only be matter of joy and exultation to thee but to many others also all that expect the Messias shall rejoyce at this coming of Elias his forerunner 15. For he shall be great in the sight of the Lord and shall drink neither wine nor strong drink and he shall be filled with the holy Ghost even from his mothers womb Paraphrase 15. For he shall be a very eminent person abstaining after the manner of the Nazarites and the power of the holy Ghost shall be discern'd to be upon him very early v. 80. 16. And many of the children of Israel shall â—e turn to the Lord their God Paraphrase 16. And being a Preacher of repentance to the Jewes he shall work upon many of them and bring them to repentance and new life 17. And he shall go before him in the spirit and power of Elias to turn the hearts of the fathers to the children and the disobedient to the note f wisdome of the just to make ready a people prepared for the Lord. Paraphrase 17. And he shall go before the Messias as his harbinger with the same affections of zeal and courage against sinne see note on ch 9. d. of earnest calling for repentance and reproving even Herod himself and with the same authority and prophetick power which toward Ahab was observable in Elias to whom he hath a greater resemblance then to any of the old Testament to work an universall reformation among the Jewes to bring them to the minding of those things which tend to true justice and not only of externall legall observances to sincere reformation and change of all their evil waies and so fit men to receive Christ on his conditions and to render themselves capable of his mercies 18. And Zacharias said unto the Angel Whereby shall I know this for I am an old man and my wife well stricken in years Paraphrase 18. my wife beside that she hath all her time been barren grown in years also past bearing of children 19. And the Angel answering said unto him I am Gabriel that stand in the presence of God and am sent to speak unto
bear the burthen of the people with thee that is take part of the burthen of ruling them So v. 25. The Lord took of the Spirit that was upon him and gave it unto the Seventy and when the Spirit rested upon them they prophecyed c. that is some gifts extraordinary attended this commission partly to signifie that they were thus set apart and endowed with authority by God and partly to fit them for the discharge of their office conferred on them So v. 26. the Spirits resting on Eldad and Medad was Gods conferring this authority on them to which were joyned also those gifts of the Spirit and they prophecied also and so ver 29. Would God all the Lords people were prophets and that the Lord would put his Spirit upon them that is communicate that power to them which he had given to Moses and qualifie them with extraordinary gifts accordingly So at the making of Saul King the Spirit of the Lord shall come upon thee 1 Sam. 10. 6. some extraordinary change wrought on him by which his commission was evidenced to himself and others and so ver 10. And proportionably in the New Testament Christs Prophetick commission was thus conferr'd on him The Spirit of God descending like a dove and lighting or resting on him and above what had before been done to any a voice from heaven proclaiming this Commission to be given to him from his Father and this from Isa 61. 1. is called the Spirit of the Lord being upon him and that explained by his being anointed to preach Luk. 4. 18. and by the Spirit of wisedom c. Isa 11. 2 3. which signifies a commission and all other extraordinary gifts and powers conferred upon him and is called his being anointed with the holy Ghost and with power And so of his Apostles Act. 2 4 their being fill'd with the holy Ghost is their being endow'd with commission from heaven for that sacred function and accordingly they spake with tongues as the Seventy and Saul after the Spirits coming on them prophecied as the Spirit gave them utterance and this as the completion of that promise of Christ that they should be endued with power from on high Luk. 24. 49. or receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of the holy Ghost coming upon them And so ever after the ordaining of a Bishop in the Church was expressed by his receiving the holy Ghost Other uses there are of the word Spirit which will be discernible by the Context and be reducible to one or more of these but are too long to be more particularly set down here CHAP. X. 1. AFter these things the Lord appointed other seventy also and sent them two and two before his face into every city and place whither he himselfe would come Paraphrase 1. beside the twelve Apostles chose seventy others to be to him as disciples were wont to be to Prophets that is to go on his errands as he should appoint them which they did by turns two at once as harbingers proclaiming his approach in every city whither he meant to come 2. Therefore said be unto them The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest Paraphrase 2. The province is large and there be many that are ready to receive the Gospel when it shall be preached to them It is needfull therefore to pray to God to incline mens hearts to undertake this office of going and revealing it to them for as yet there are very few for so great a task 3. Go your wayes behold I send you forth as lambes among wolves Paraphrase 3. But when ye go ye must expect to meet with dangers and ill receptions 4. Carry neither purse nor scrip nor shooes and salute no man by the way Paraphrase 4. Yet let not that deterre you or put you upon making provisions before-hand for your journey And as you go spend no time in civilities with any Intend and mind that one business you go about 5. And into whatsoever house ye enter first say Peace be to this house 6. And if the sonne of peace be there your peace shall rest upon it if not it shall turn to you again Paraphrase 6. any to whom peace properly belongs any pious person called by an Hebraism the sonne of peace as the wicked Apostate traytor is the sonne of perdition Joh. 17. 12. any pliable person capable of the blessing of the Gospel dwell there 7. And in the same house remain eating and drinking such things as they give for the labourer is worthy of his hire Go not from house to house Paraphrase 7. Remove not out of one house to goe to another in the same city 8. And into whatsoever city ye enter and they receive you eat such things as are set before you Paraphrase 8. receive without any scruple the entertainment which they offer you 9. And heal the sick that are therein and say unto them The kingdome of God is come nigh unto you Paraphrase 9. See Mat. 3. note c. 10. But into whatsoever city ye enter and they receive you not go your ways out into the streets of the same and say 11. Even the very dust of your city which cleaveth on us we do wipe off against you notwithstanding be ye sure of this that the kingdome of God is come nigh unto you Paraphrase 11. as a testimony of your obstinacy and usage of us Mat. 10. 14. and Luke 9. 5. and as a token to assure you that your destruction is very neer falling on you 12. But I say unto you that it shall be more tolerable in that day for Sodome then for that city Paraphrase 12. when that judgment comes v. 14. 13. Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty works had been done in Tyre and Sidon which have been done in you they had a great while ago repented sitting in sack-cloth and ashes Paraphrase 13. Woe unto you ye cities of Jewry among whom so many miracles have been shewn to work faith in you and so to bring you to repentance and all in vain Had the like been done in heathen cities neer you they in all likelihood would have been wrought on by them 14. But it shall be more tolerable for Tyre and Sidon at the judgment then for you Paraphrase 14. And accordingly their portion in the vengeance approaching shall be more supportable then yours 15. And thou Capernaum which art exalted to heaven shalt be thrust down to hell Paraphrase 15. destruction and desolation See Mat. 11. 23. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Paraphrase 16. The not hearkning to your preaching the despising of these warnings of yours is the despising of me that have sent you and so of God that sent me and hath destin'd this only
garden into which he could climb up as into a figtree And therefore agreeably to this it is that our Saviour here speaks so great things of it And whereas it is said Mat. 13. 32. that it is the least of all seeds although among us some other seeds may be found lesse then that as Rue and Poppy yet it is not necessary it should be so there However it is apparent that the smalnesse of it was Proverbial among them and is therefore mention'd by Maimonides More Neb. P. 1. C. 56. and set opposite to the Firmament the one as an instance of the smallest the other of the greatest magnitude V. 23. Saved What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament hath already been touched on Note on Mat. 10. n. see Mat. 19. 6. And for a fuller declaring of it it will not be amisse first to observe it in the Old Testament there the Hebrew reciprocal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving or delivering himself from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordinarily rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be saved or delivered and ordinarily signifie elabi or evadere to evade or escape So Gen. 19. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot escape to the mountain in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flying to the mountains Mat. 24. 16. So Gen. 19. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuag reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make hast to escape thither where to escape is to get out of the reach of Sodome the place which was then to be destroyed and flee as to a sanctuary to that other city So 1 Sam. 19. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he departed and fled and escaped So Joel 2. 32. whosoever shall call upon the name of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall escape or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be saved in that sense Rom. 10. 13. So Isa 45. 20. where Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that escape of the nations the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved of the nations So Isa 49. 6. the preserved of Israel and Ecclus 39. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that escapes or is saved So of the sick man Joh. 11. 12. If he sleep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will escape and Act. 27. 20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye cannot escape the shipwrack so 't was shew'd to signifie Mat. 24. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tribulation was so great that if it had not been shortned by God no Jew had escaped but for the sake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it was shew'd there denotes the remnant which by Gods promise was to be preserved and which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dayes were promised to be shortned So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Act. 28. 1. and is ordinarily rendred escaped This being premised of the prime importance of the word the next thing observable will be what hath formerly been mention'd that in the Prophets there is frequent mention of a remnant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that should by the mercy of God be rescued out of the common calamity the fatal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jews that was now at hand These are sometimes call'd the escaping evasio of the house of Israel or Judah or the escaping that remaineth or the remnant that is escaped Isa 37. 31 32. In which place he that shall weigh it or compare the translation of the vulgar Latine with Forerius's new one out of the Hebrew will find that the reliquiae de Hierosolymis the remnant of Jerusalem salvatio that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de monte Sion they that are saved or escape of mount Sion are all one with evasio quae derelicta est the escaping which is left that is they that escape when others perish See Nehem. 1. 2. and 3. where he asks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the saved that are left So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is aequipollent to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 residuu◠remnant which therefore is rendred by it Jer. 4. 17. and 44. 14. and in other places parallel to which we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remainder that escapeth in Julian Or. 1. and once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as the printed copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obad. 18. which signifies saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that escapes alone in warre the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Vates which before the first colours carries a firebrand when the armies are to meet and fight and hath the priviledge of a Legate or Herald not to be hurt or violated From this acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved for that remnant which should escape of the Jews out of the common destruction and slaughter that fell upon that people call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes and therefore saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 21. 36. they that have the honour or favour to escape another acception ther eis of it for those which should believe in Christ receive and embrace him at his coming and having done so adhere and cleave fast unto him So when Isa 10. 22. it is prophecied that the remnant of Israel shall return the Apostle Rom. 9. 27. applies that place literally spoken of the return from the Babylonish captivity by way of accommodation to their receiving the faith of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remnant shall escape out of that Epidemical unbelief and receive Christ Thus Procopius understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiarly of believing in Christ in Is p. 576. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first fruits of that remnant that escaped was the disciples of our Saviour So Luk. 19. 9. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was come to Zacchaeus at that time was repentance conversion the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the recovering the sinner or the publicane to repentance ver 10. So 1 Cor. 7. 16. the believing wifes saving her husband is converting him to the faith And Rom. 11. 14. provoking and saving the Jews is by emulation bringing them to repent and receive the Faith And so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here shall be those especially the Jews that believed in Christ and adhered to him according to the importance of that Act. 11. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the remnant of men that is of the Jews opposed to the Gentiles after mentioned might seek the Lord. To this purpose it is that Ignatius in his Epistle to Polycarp bids him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhort all that they escape that is repent and accept the faith and that Procopius makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two ranks of
Roman was captain thereof 2. note a A devout man and one that feared God with all his house which gave much almes to the people and prayed to God alway Paraphrase 2. And this Cornelius was a Proselyte of the Jewes and so one that worshipped the true God he and all his family though he were not circumcised and he was a very charitable and devout person and prayed daily at the set times very constantly 3. He saw in a vision evidently about the ninth houre of the day an Angel of God coming in to him and saying unto him Cornelius Paraphrase 3. about three of clock in the afternoon one of the times of his devotions had a vision and in it he saw an Angel see note on c. 8. f. 4. And when he looked on him he was afraid and said What is it Lord And he said unto him Thy prayers and thine almes are come up for a note b memoriall before God Paraphrase 4. And he discerned it to be a message from God and with an earnest intent look and great dread he said What is thy pleasure Lord And he said Thy prayer so constantly observed at thy set times and thy many works of charity on all occasions have been accepted by God as a special sacrifice and brought down a speciall blessing upon thee 5. And now send men to Joppa and call for one Simon whose surname is Peter 6. He lodgeth with one Simon a tanner whose house is by the sea side he shall tell thee what thou oughtest to doe Paraphrase 6. give thee knowledge of the mercy designed thee and directions for thy whole future life 7. And when the Angel which spake unto Cornelius was departed he called two of his houshold-servants and a devout souldier of them that waited on him continually Paraphrase 7. a souldier which was also a Proselyte and lived continually with him 8. And when he had declared all these things unto them he sent them to Joppa Paraphrase 8. And telling them the whole matter of the vision he sent them accordingly 9. On the morrow as they went on their journey and drew nigh unto the city Peter went note c up upon the house to pray about the sixth houre Paraphrase 9. went up to the roof of the house as a place commodious for devotion about twelve of the clock or midday which was another time of prayer used by pious men 10. And he became very hungry and would have eaten but while they made ready he fell into note d a trance Paraphrase 10. he fell into a trance such as in which men are wont to receive visions from heaven 11. And saw heaven opened and a certain vessel descending unto him as it had been a great sheet knit at the four corners and let down to the earth Paraphrase 11. And in a vision he seemed to see 12. Wherein were all manner of four-footed beasts of the earth and wild beasts and creeping things and fowles of the ayre Paraphrase 12. In which were all sorts of creatures clean and unclean those that by the Jewish law a Jew might touch and those that he might not noting the Gentiles and Jewes together see note on Mat. 23. d. 13. And there came a voice to him Rise Peter kill and eat Paraphrase 13. And the voice bid him eat freely and indifferently of them all that is converse and preach freely to the Gentiles as well as the Jewes 14. But Peter said Not so Lord for I have never eaten any thing that is common or unclean Paraphrase 14. But Peter refused as having thought himself bound to eat nothing that was forbidden by the law concerning clean and unclean 15. And the voice spake unto him again the second time What God hath cleansed that call not thou common Paraphrase 15. God hath taken away those interdicts concerning some meats and consequently those differences and separations between Jewes and Gentiles signified by them And therefore where God makes no distinction doe not thou make any 16. This was done thrice and the vessel was received up again into heaven 17. Now while Peter doubted in himself what this vision which he had seen should mean behold the men which were sent from Cornelius had made enquiry for Simons house and stood before the gate Paraphrase 17. and were just then come to the gate or dore 18. And called and asked Whether Simon which was surnamed Peter were lodged there 19. While Peter thought on the vision the Spirit said unto him Behold three men seek thee Paraphrase 19. It was revealed to him by divine afflation see note on ch 8. e. saying 20. Arise therefore and get thee down and goe with them doubting nothing for I have sent them Paraphrase 20. making no question upon those Jewish scruples of the unlawfulnesse of conversing with Gentiles for it is by my appointment that they are come to thee 21. Then Peter went down to the men which were sent unto him from Cornelius and said Behold I am he whom ye see what is the cause wherefore ye are come 22. And they said Cornelius the Centurion a just man and one that feareth God and of good report among all the nation of the Jewes was warned of God by an holy Angel to send for thee into his house and to hear words of thee Paraphrase 22. a Proselyte of the Jewes and generally well esteemed by them hath seen a vision and therein was by an Angel of God commanded to send for thee to come to him and say somewhat of eminent concernment to him 23. Then called he them in and lodged them And on the morrow Peter went away with them and certain brethren from Joppa accompanied him 24. And the morrow after they entred into Caesarea and Cornelius waited for them and had called together his kinsmen and neer friends 25. And as Peter was coming in Cornelius met him and fell down at his feet and worshipped him Paraphrase 25. took him for an Angel or one sent immediately from heaven to him and accordingly did behave himself toward him in great humility 26. But Peter took him up saying Stand up I my self also am a man Paraphrase 26. And Peter would not receive that expression from him telling him that he was an ordinary man though thus employed on God's errand to him 27. And as he talked with him he went in and found many that were come together 28. And he said unto them Ye know that it is an unlawfull thing for a man that is a Jew to keep company or come unto one of another nation but God hath shewed me that I should not call any man common or unclean Paraphrase 28. Ye all know that the lawes of the Jewish religion permit not a Jew to converse familiarly with any Gentile but God hath by vision revealed to me that I should not make any difference between Jewes and Gentiles 29. Therefore came I unto you without gainsaying as soon as I was sent for I ask therefore
the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though â—o incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the
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
one evidence is sufficient to conclude this whole debate For is not the thing already determined by that one act of God's giving the holy Ghost to the Gentiles That sure makes it evident that there is no difference betwixt us Jewes and them Why then doe ye presse that which is so contrary to the will of God why doe ye refuse to believe that which is so testified to be his will and so in effect require more arguments of this as of a matter still uncertain and thereby tempt God see note on Mat. 4. c. and think to impose upon Christians of the nations the performance of the whole Mosaicall Law which belonged not to them and which we Jewes were never able to perform so as to be justified thereby 11. But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they Paraphrase 11. 'T is by the Gospel see ch 11. 23. that we expect justification and salvation through faith and obedience to Christ and not by Mosaical performances and so they if they believe have the same way to salvation as we 12. Then all the multitude kept silence and gave audience to Barnabas and Paul declaring what miracles and wonders God had wrought among the Gentiles by them Paraphrase 12. After this the next thing was that Paul and Barnabas declared in like manner what miracles God had enabled them also to doe in the converting of the Gentiles which was another argument and testimony from heaven that no difference was to be put between Jewes and Gentiles 13. And after they had held their peace James answered saying Men and brethren hearken unto me Paraphrase 13. And next after them James the Just the brother of the Lord the then Bishop of Hierusalem began to speak saying 14. Simeon hath declared how God at the first did note a visit the Gentiles to take out of them a people for his name Paraphrase 14. Peter hath sufficiently demonstrated that it was the will of God in that case of Cornelius that the Gentiles should without any scruple have the Gospel preached to them and be baptized and received into the Church 15. And to this agree the words of the Prophet as it is written Paraphrase 15. And this is agreeable to what had been foretold by the old Prophets for so Am. 9. 11. they are the words of God 16. After this I will return and will build up the tabernacle of David which is fallen down and I will build again the ruines thereof and I will set it up 17 That the residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doth all these things Paraphrase 16 17. In the latter daies the age of the Messias wherein now we are I will rebuild me a Church among the Jewes those few of them who shall believe in Christ see note on Heb. 8. a. who together with the believing Gentiles shall become my people saith the Lord Jehovah whose wonderfull work this is to make the Jewes and Gentiles one people and who doth very well like that Jewes and Gentiles should be thus united though formerly he had made some difference between them 18. Known unto God are all his works from the beginning of the world Paraphrase 18. This though it were not brought to passe actually till these latter daies was yet foreseen and predetermined by God long agoe and accordingly thus foretold through revelation from God by that Prophet 19. Wherefore my sentence is that we trouble not them which from among the Gentiles are turned to God 20. But that we write unto them that they abstain from pollutions of Idols and from fornication and from things strangled and from blood Paraphrase 19 20. Therefore my conclusion and determination is that we should not require or force them to be circumcised who from Gentiles turn Christians but content our selves that they receive the precepts of the sons of Noah only as proselytes of the gates are wont to doe 21. For Moses of old time hath in every city them that preach him being read in the synagogues every sabbath day Paraphrase 21. Nor need we Jews to fear that this will bring a contempt upon Moses or the Law of the Jewes for the contrary appears by the Christian practice even where these proselytes of the Gentiles are there the books of Moses as hath been customary from of old are still continued among them to be read aloud in the synagogue every Saturday to which the Councell of Laodicea did after adde the reading of a Chapter in the New Testament to signifie their respect to the Mosaicall Law and their not offering it contempt among the proselytes though they did not require them to be circumcised 22. Then pleased it the Apostles and Elders with the whole Church to send chosen men of their own company to Antioch with Paul and Barnabas namely Judas surnamed Barsabas and Silas chief men among the brethren Paraphrase 22. The businesse being thus decided by the acquiescing of all in this sentence of the Bishop of Jerusalem the next thing was that James and Peter and John and the Bishops of Judaea with the generall consent and approbation of the whole Church of Jerusalem see note on c. 6. b. thought fit to choose some Bishops of Judaea that were present at the Councel to go along with Paul and Barnabas to Antioch and the persons pitcht on were Judas and Silas Bishops of severall Churches see note e. 23. And wrote letters by them after this manner The Apostles and Elders and brethren send greeting to the brethren which are of the Gentiles in Antioch and Syria and Cilicia Paraphrase 23. And they put their Decree into form of an Epistle in these words The Apostles c. that is The Bishop of Jerusalem and Peter and John the Apostles and the Bishops of Judaea and the whole society of Christians see note on c. 6. b. salute the Church of the Gentiles see note on Rev. 11. 6. which is in Antioch the Metropolis and in Syria and Cilicia which retain immediately to it and ultimately to Jerusalem see ver 2. 24. Forasmuch as we have heard that certain which went out from us have troubled you with words note b subverting your souls saying Ye must be circumcised and keep the Law to whom we gave no such commandement Paraphrase 24. When we receiv'd advertisement that some of the Judaizing Christians which went from hence v. 1. endevoured to subvert you and to carry you away to a groundlesse new doctrine of the necessity of all Christians being circumcised they having no manner of commissions or instructions from us to doe so 25. It seemed good unto us being assembled with one accord to send chosen men unto you with our beloved Barnabas and Paul Paraphrase 25. We decreed in councel and resolved to send a couple of our own Bishops to accompany those two which
〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Clemens Romanus Ep. ad Cor. that the Apostles constituted Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying or approving them by the Spirit and Clemens Alexandrinus of S. John and the Bishops of Asia here that he did constitute Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that were signified by the Spirit And so this is the most probable notation of it in this place CHAP. XXI 1. AND it came to passe that after we were gotten from them and had launched we came with a straight course unto Coos and the day following unto Rhodes and from thence unto Patara Paraphrase 1. After this sad parting c. 20. 37. from the Bishops of Asia at Miletus c. 20. 17. we took ship and sailed prosperously without any incommodation 2. And finding a ship sailing over into Phoenicia we went aboard and set forth 3. Now when we had discovered Cyprus we left it on the left hand and sailed into Syria and landed at Tyre for there the ship was to unlade her burthen 4. And finding disciples we tarried there seven daies who said to Paul through the Spirit that he should not goe up to Jerusalem Paraphrase 4. And meeting there with some that had received the Gospel and were indued with gifts particularly that of prophecy see ch 20. 23 24. we staied with them a while at lyre and they by revelation told Paul that he would incurre much hazard by going up to Jerusalem and therefore advised him not to goe 5. And when we had accomplished those daies we departed and went away and they all brought us on our way with wives and children till we were out of the city and we kneeled down on the shore and prayed Paraphrase 5. But this moved not Paul see c. 23. 24. but we left that place all of them men women and children attending us out of the city and there on the sea shore we kneeded down and prayed at parting 6. And when we had taken leave one of another we took ship and they returned home again 7. And note a when we had finished our course from Tyre we came to Ptolemais and saluted the brethren and abode with them one day 8. And the next day we that were of Pauls company departed and came unto Caesarea and we entred into the house of Philip the Evangelist which was one of the seven and abode with him Paraphrase 8. Paul and the rest of us that accompanied him whereof Luke the writer of this book was one went from Ptolemais to Caesarea a haven town in Syria see note on c. 18. c. called Strato's tower but rebuilt by Herod and called Caesarea see note on Matth. 16. 〈◊〉 and went into the house of Philip he that being one of the seven Deacons was by the Apostles sent out to Samaria and 〈◊〉 places to preach the Gospel see note on Joh. 20. 21. and with him we made some stay 9. And the same man had four daughters virgins which did prophesie Paraphrase 9. had the gift of foretelling things to come 10. And as we tarryed there many days there came down from Judaea a certain Prophet named Agabus Paraphrase 10. See note on c. 15. e. 11. And when he was come unto us he took Pauls girdle and bound his own hands and feet and said Thus saith the holy Ghost So shall the Jews at Jerusalem bind the man that oweth this girdle and shall deliver him into the hands of the Gentiles Paraphrase 11. after the manner of Prophets of old which often prophesied by syâ—bols or significant expreâ—s of what they foretold he took Pauls girdle and bound his hands and feet with it and said It hath been revealed to me by God that after this manner that I have bound my self with Pauls girdle so the Jews of Jerusalem shall bind Paul and deliver him to the Procurator of the Romans to be put to death 12. And when we heard these things both we and they of that place besought him not to go up to Jerusalem 13. Then Paul answered What mean ye to weep and to break mine heart for I am ready not to be bound onely but also to dye at Jerusalem for the name of the Lord Jesus Paraphrase 13. Why do you by your compassionate sad disswasions trouble and grieve me who have nothing else to afflict or disturb me but your importunity against my taking this journey For of my self I am most heartily willing to suffer any thing bonds or death it self for the propagating of the Gospel of Christ or for the professing my constancy in it in despight of all persecutions 14. And when he would not be perswaded we ceased saying The will of the Lord be done 15. And after those daies we took up our carriages and went up to Jerusalem Paraphrase 15. laded mules with the goods which we had with us and took our journey from Caesarea 16. There went up with us also certain of the disciples of Caesarea and brought with them one Mnason of Cyprus an old disciple with whom we should lodge Paraphrase 16. one who had formerly received the faith when Paul and Barnabas were at Cyprus c. 13. 4. who would gladly entertain us at our journeys end 17. And when we were come to Jerusalem the brethren received us gladly 18. And the day following Paul went in with us unto James and all the Elders were present Paraphrase 18. and we went to James the Bishop of Jerusalem see note on 1 Cor. 1â— a. who with all the Bishops of Judaea see note on Phil. 1. b. were assembled together that they might in councel consider of S. Paul's businesse 19. And when he had saluted them he declared particularly what things God had wrought among the Gentiles by his ministerie 20. And when they heard it they glorified the Lord and said unto him Thou seest brother how many thousands of Jewes there are which believe and they are all zealous of the Law Paraphrase 20. they blessed God for his wonderfull works wrought upon the heathen Idolaters by his preaching and after that began to tell him what at present would be prudent for him to doe not so much in respect of the unbelieving as the converted Jews of whom there were many myriads great multitudes in Judaea who though they had received the Gospel yet stuck close to the observances of the Mosaicall Law 21. And they are informed of thee that thou teachest all the Jewes which are among the Gentiles to forsake Moses saying That they ought not to circumcise their children neither to walk after the customes Paraphrase 21. These said they have heard it affirm'd of thee that not only according to the decrees of our councel thou permittest the Gentile-converts to remain uncircumcised but also that those Jewes that are dispersed in Asia and elswhere whom thou hast converted to the faith thou perswadest them that they may leave off circumcision and the other ceremonies of Moses Law 22. What is it therefore
understanding of this Epistle and that which hath superseded the necessity of multiplying the Annotations on all the dark passages which would much more have lengthned the work and have been lesse intelligible by the vulgar reader The prime things that must here be care of are first that the occasions of the severall parts of the Apostles discourse be adverted to viz. some objections of the Judaizers against his doctrine and practice which are secretly insinuated and require great and diligent care to discern them And then secondly that the rationall importance of every part of this Epistle the relation it hath to the conclusion which it is designed to inferre and the connexion of one part with another be weighed and permitted to have its due influence on the interpretation and then the bare sound of some few incidentall passages will not be of force to misguide any The Epistle of PAUL the Apostle to the ROMANS CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospell of God 2. Which he had promised afore by his Prophets in the holy Scriptures Paraphrase 1 2. one that hath received this speciall singular mercy from him to be an Apostle authorized and set apart Act. 13. 2. to that office of preaching the Gospell which God had promised by the Prophets that it should now be revealed to the Gentiles as well as Jewes to all the world by the ministery of the Apostles 3. Concerning his Son Jesus Christ our Lord who was made of the seed of David according to the flesh 4. And declared to be the Sonne of God with power according to the spirit of holinesse by the note a resurrection from the dead Paraphrase 3 4. Concerning the Messias the Son of God by him sent into the world who according to the flesh was born a Jew of the stock of David but according to the spirit of holinesse or in respect of that other nature in him called his eternal spirit Heb. 9. 14. far above all that is flesh and blood that I say which shone in him most perfectly after and through and by his resurrection from the dead 2 Cor. 13. 4 was set at God's right hand the Sonne of God in power to whom accordingly as to a Sonne all power was given by the Father even Jesus Christ our Lord. 5. By whom we have received grace and Apostleship for obedience to the faith among all Nations for his name Paraphrase 5. Who hath afforded me the favour or honour to be sent as Apostle of the Gentiles to all the Nations of the world to reveal to them and work in them obedience to the doctrine of the Gospell called the faith Act. 6. 7. in his name and to his glory 6. Among whom are ye also the called of Jesus Christ Paraphrase 6. In which number ye also are as many as have received the faith of Jesus Christ see note on Mat. 20. c. 7. 7. To all that be in Rome beloved of God called to be Saints Grace be to you and peace from God our Father and the Lord Jesus Christ Paraphrase 7. To all the Christians that are in Rome Jewes and Gentiles both beloved of God and which have received that speciall mercy from him to be from a state of all unworthinesse brought in and received by him to be Christians and Saints I send greeting and thereby my heariest wishes and prayers that all the divine mercies and goodnesse and all manner of prosperity from God our Father and the Lord Jesus Christ be multiplyed upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world Paraphrase 8. And the beginning of my greeting to you must be my acknowledgement of the great goodnesse of God unto you all which is an infinite mercy also to me who do exceedingly desire the advancement of the Gospell amongst you that the report of your submission to the Gospell of Christ is spread far and neer over all the world 9. For God is my witnesse whom I serve with my spirit in the Gospell of his Sonne that without ceasing I make mention of you alwayes in my prayers 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you Paraphrase 9 10. For God knowes and will bear me witnesse whom I inwardly and sincerely serve in the preaching of the Gospell of Christ how daily constant I am in mentioning all your wants to God and whensoever I pray making this one solemne request that what I have so long designed and desired may happily if it seem good in Gods eyes be accomplished at last viz. that I may come personally unto you 11. For I long to see you that I may impart unto you some spirituall gifts to the end you may be established Paraphrase 11. For I earnestly and passionately desire to see you that what ever part of my Apostolical office or of the gifts which God hath endued me with may contribute any thing toward the confirming of you in the faith who are Christians already may be by me freely communicated unto you 12. That is that I may be comforted together with you by the mutuall faith both of you and me Paraphrase 12. That by my affording you some spirituall aide you may receive comfort and advantage and I also by your being thus confirmed by my means and so we may be mutuall comforts to one another by the communicating of my knowledge and the encrease of yours 13. Now I would not have you ignorant brethren that oft times I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles Paraphrase 13. And truly brethren I desire you should know that it hath been no fault or omission of mine that I have not come all this while many resolutions I have had but from time to time some obstacle hath interposed that I might have the comfort of seeing you and imparting somewhat to you which may tend to your advantage and proficiency as I have in the rest of the Nations that have been either converted by me or whom I have since visited and confirmed as I desire to do you at this time v. 10. 14. I am a debter both to the Greeks and to the Barbarians both to the wise and to the unwise Paraphrase 14. I count my self obliged to do whatsoever I can either in the preaching of the Gospell or confirming them which have received it to all sorts of men in the world both those of the Churches in Asia Ephesus c. which are in Greece and others which are most distant from them and by the Greeks called Barbarians and so I count my selfe to owe to you Romans the taking a journey to you at this time from which I have hitherto been hindred v. 13. 15. So as much
be just in the sight of God or any meritorious act that was thus rewarded in him see note on c. 3. b. For if it were then would it not be said that God did account or reckon his faith unto him for righteousnesse that is freely out of meer mercy justifie him as v. 3. it was and v. 5. is again said these two phrases it was reputed to him for righteousnesse there and were it is reputed to him according to grace or favour being directly of the same importance but that upon his perfect innocence and blamelesnesse God was bound by lawes of strict justice to reward and crown his innocence and his virtues as paying him that which he ought him a due debt and not freely giving it him by way of favour and grace as is implied in accounting or imputing to him for righteousnesse 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousnesse Paraphrase 5. But his way of justification was by believing pardon for sinners upon reformation and thereupon reforming and giving himself up to doe whatsoever God now would have him doe and so 't was not any originall innocence of his which might challenge the reward as due but onely God's acceptation of his faith which was an act of God's meer mercy and that may be vouchsafed to Idolatrous Gentiles upon their repentance as well as to him and their receiving of the faith and leaving their former courses of sinne on Christs command as he did in his countrey upon God's be accepted to the justification 6. Even as David also describeth the blessednesse of the man unto whom God imputeth righteousnesse without works Paraphrase 6. Agreeable to which is that description of blessednesse in David Psal 32. that he is blessed whom the Lord out of his free grace and pardon of sinne accepteth and accounteth as righteous and not on any merit of their own performances that is that blessednesse consists in having this Evangelical way of justifying sinners or those who have been sinners and now repent and return vouchsafed to any man not that of never having lived in sinne for want of which the Jewes will not admit the Gentiles to any hope of justification but the other I say of mercy and forgivenesse upon reformation and forsaking their former evil waies as appears by the words of the Psalme 7. Saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Paraphrase 7. Blessed are they not who never sinn'd at all that were never in a wicked or wrong course as of the Gentiles it is acknowledged that they were but who having been ill have reformed and found place of repentance and of mercy upon reformation meerly by the forgivenesse and pardon of God 8. Blessed is the man to whom the Lord will not impute sinne Paraphrase 8. Blessed is the man whose sinne though he have been guilty as 't is acknowledg'd the Gentiles have is not charged on him by God but freely pardoned and forgiven unto him upon his reformation 9. Cometh this blessednesse then upon the circumcision onely or upon the uncircumcision also for we say that faith was reckoned unto Abraham for righteousnesse Paraphrase 9. This then being the nature of the Evangelical course of God's gracious way of dealing with sinners giving them place for repentance and upon the sincerity of that justifying and accepting them whatsoever their former sinnes have been we may now farther consider whether this course may not be taken with uncircumcised Gentiles as well as with the Jewes and that will best be done by considering how God dealt with Abraham and what condition Abraham was in when God thus reckoned his faith to him for righteousnesse or justified and approved of him and rewarded him so richly for believing 10. How was it then reckoned when he was in circumcision or in uncircumcision not in circumcision but in uncircumcision Paraphrase 10. And of this the account is easie if we but observe the time when Abraham's justification is spoken of viz. when those words were said of him Abraham believed and it was counted to him for righteousnesse For we find that was Gen. 15. 6. before he was circumcised ch 17. 24. and therefore it could not be a privilege annext to circumcision but is a grace and favour of God whereof the uncircumcised Gentiles are no lesse capable then the Jewes who are within the covenant of circumcision which is an evidence that receiving of Christ now and believing and obeying of him as then Abraham obeyed will be accepted by God without circumcision 11. And he received the signe of circumcision a seal of the righteousnesse of the faith which he had yet being uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousnesse might be imputed unto them also Paraphrase 11. And being justified after this Evangelical manner upon his faith without and before circumcision he received the sacrament of circumcision for a seal on his part of his performing those commands of God given to him his walking before him sincerely Gen. 17. 1. upon which the covenant is made to him and thus sealed v. 2 4 10. and on God's part for a testification of that faith of his and obsignation of that precedent justification and so by consequence he is the father in a spirituall sense that is an exemplar or copy which they that transcribe are called his sonnes of every uncircumcised believer who therefore succeeds him as a son to a father in that privilege of being justified before God 12. And the father of circumcision to them who are not of the circumcision onely but also walk in the steps of that faith of our father Abraham which he had being yet uncircumcised Paraphrase 12. And in like manner a spirituall father conveying down mercies and the inheritance to the Jewes that were circumcised and do now convert to Christ and so besides circumcision which they drew from him do also transcribe his diviner Copy follow his example of faith and obedience which were remarkable in him before he was circumcised leave their sinnes as he did his countrey and believe all Gods promises and adhere to him against all temptations to the contrary 13. For the promise that he should be the heir of the world was not to Abraham or to his seed through the Law but through the righteousness of faith Paraphrase 13. For the great promise made to Abraham and his posterity that they should possesse so great a part of the world Idumaea and a great deal more beside Canaan under which also heaven was typically promised and comprehended Heb. 11. 14 16. was not made by the Mosaicall Law or consequently upon condition of performing and observing of that see note on Mat. 5. g. but by this other Evangelicall way of new obedience without having observed the Law of Moses without being circumcised 14. For if they which are of the Law
with the performance of the promise and not onely so but also and over and above it was reputed to him as an eminent piece of virtue And so it will be now in the Gentiles if upon our preaching to them they now believe and repent 21. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead Paraphrase 23 24. For this is recorded of him for our instruction to teach us how God will reward us if we believe on him without doubt or dispute in other things of the like or greater difficulty such is the raising Christ from the dead which was wrought by God for us and all mankind Gentiles as well as Jewes and our belief of it is now absolutely required of us to fit us to receive and obey him that is thus wonderfully testified to us to be the Messias of the world and that receiving and obeying of him will now be sufficient to the justifying of us without the observations of the Mosaical Law as Abrahams faith was to him before he was circumcised 25. Who was delivered for our offences and was raised again for our justification Paraphrase 25. For to this end was both the death and resurrection of Christ designed he died as our surety to obtain us release and pardon to make expiation for our sinnes past to deliver us from the punishments due to sinne 3 and rose again from the dead to open the gates of a cele stial life to us to ensure us of a like glorious resurrection which could never have been had if Christ had not been raised 1 Cor. 15. 16 17 20. And in order to our receiving this joyful benefit of his resurrection other special advantages there are of his rising partly to convince the unbelieving world by that supreme act of power and so to bring them to the faith that before stood out against it partly that he might take us off from the sinnes of our former lives bring us to new life by the example of his rising and by the mission of the Spirit to us whereby he was raised and so to help us to actual justification which is not had by the death of Christ but upon our coming in to the faith and performance of the condition required of us sincere obedience to the commands of Christ So that as the faith of Abraham which was here said to be reputed to him for righteousnesse was the obeying of God in his commands of walking before him c. the believing God's promise and without all dubitancy relying on hâ—s all-sufficient power to doe that most impossible thing in nature and his veracity and fidelity that he would certainly doe it having promised it which contains under it also by analogie a belief of all other his divine attributes and affirmations and promises and a practice agreeable to this belief going on constantly upon those grounds in despight of all resistances and temptations to the contrary so the faith that shall be reputed to our justification is the believing on God in the same latitude that he did walking uprightly before him acknowledging his power his veracity and all other his attributes believing whatsoever he hath affirmed or promised or revealed unto us concerning himself particularly his receiving of the greatest sinners the most Idolatrous heathens upon their receiving the faith of Christ and betaking themselves to a new Christian life and as an Embleme and token and assurance of that that great fundamental work the basis of all Christianity his raising Jesus from the dead whom by that means he hath set forth to us to be our Lord to be obeyed in all his commands delivered to us when he was here on earth the obligingnesse of which is now sealed to us by God in his raising this Lord of ours from the dead and this faith not only in our brains but sunk down into our hearts and bringing forth actions in our lives as it did in Abraham agreeable and proportionable to our faith And as this faith is now required to our justification so will it be accepted by God to the benefit of all the heathen world that shall thus make use of it without the addition of Mosaical observances circumcision c. as in Abraham it was before he was circumcised Annotations on Chap. IV. V. 1. What shall we say then The â—nderstanding of the Apostles discourse in this chapter depends much on a right understanding of this verse which contains the question to which the satisfaction is rendred in the following words And in this verse four things must be observed First that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what say we then is a form of introducing a question and though not here in the ordinary printed copies yet in other places hath a note of interrogation immediately following it as c. 6. 1. and 7. 7. This being supposed the second thing is that the remainder of the verse is the very question thus introduced that Abraham c. that is Doe we say that Abraham found according to the flesh And this interrogation being not here formally answer'd must it self be taken for an answer to it self and as interrogations are the strongest negations so will this and must thus be made up by addition of these or the like words No certainly he did not Then for the third difficulty viz. what is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath found that will soon be answered 1. that to find agreeably to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to gain obtain acquire as to find life Mat. 16. 25. 2dly that there must be some Substantive understood somewhat which he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have found and that is either indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which he did find or obtain or else more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or justification which had before been named favour approbation with God So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour Luk. 1. 30. and it seems to be a proverbial form and will then be the same with being justified ver 2. And so the illative particle For concludes Doe we say he hath found or Certainly he hath not found For if he were justified that is if he had thus found which notes finding and being justified to be all one Fourthly then it must be examined what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And first it appears to connect with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it â—â—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found according to the flesh and is not joyned with Abraham our father as in reason it would have been and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposed if the meaning of it had been our father according to the flesh which being supposed it will likewise follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
shall be certainly owned and saved by him See note on c. 9. m. 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all call upon him Paraphrase 12. And in this 't is not being circumcised or of the stock of Abraham that will doe any man any good or the wanting of it that will hurt any There is no difference of Jew or Greek so that one should be more acceptable to God then the other for he is the common Lord and father of both abundantly mercifull unto all both Jew and Gentile that give up their names unto Christ sincerely live obediently and faithfully in his family 13. For whomsoever shall call upon the name of the Lord shall be saved Paraphrase 13. For to these times peculiarly belongs that promise in Joel 2. 32. see Act. 2. 21. that when the great calamity befals the Jewish nation and all other confidences fail and prove treacherous they that should constantly confesse pray and adhere to Christ should be delivered from it and this as a pledge of eternall deliverance or salvation 14. How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they heare without a preacher 15. And how shall they preach except they be sent as it is written How beautifull are the feet of them that preach the Gospell of peace and bring glad tidings of good things Paraphrase 14 15. But here the Christian Jew objects against Saint Paul in the name of the unbelievers that be the condition of Evangelicall justification never so easie but the acknowledging of Christ giving up their names to him yet how is that believing possible for those that hear not of him which 't is clear they cannot doe except they be preach'd to and when the Apostles have left the Jewes and gone to the Gentiles and yet there is no preaching to be had but by them either personally or by some sent by them how now shall the Jewes doe how is it possible for them to believe or well done of the Apostles thus to leave them 16. But they have not all obeyed the Gospell for Esais saith Lord who hath believed our report Paraphrase 16. This objection may easily be answered that if all to whom the Gospell hath been preached had received and obey'd it there would have been no place for this objection of the Jewes For the Gospell hath been preached through all the cities of Jewry before the Apostles left them but the onely fault is they have not believed it nay not any considerable number of them and that was foretold by Isaiah that when the Jewes should have the Gospell preach'd to them they should generally give no heed to it 17. So then faith cometh by hearing and hearing by the word of God 18. But I say Have they not heard yes verily note e Their sound went out into all the earth and their words unto the ends of the world Paraphrase 17 18. And therefore although it be most willingly granted that preaching is necessary to receive the faith and that none can preach but he that is sent and appointed by God see note on Joh. 10. 34. that mediately or immediately hath received commission from heaven yet this objection is of no force for the Jewes through all their cities have certainly had the Gospell preach'd to them by the Apostles according to Christ's command that they should go over all the cities of Jewry Act. 1. 8. before they went to the Gentiles and to this may be accommodated that of Psal 19. 4. as if by that were foretold first that their preaching should be afforded to all the land of Judaea and then that they should proceed and preach also to the whole world beside 19. But I say Did not Israel know First Moses saith I will provoke you to jealousie by them that are no people and by a foolish nation will I anger you Paraphrase 19. On the other side can the Jewes be ignorant that upon their provoking God God will cast them off and preferre even the heathen before them ' I is impossible they should be ignorant if Moses or the Prophets writings be heeded by them For of them first Moses saith Deut. 32. 21. by way of prediction of these as story of those times they have moved me to jealousie with that which is not God angred and provoked me by preferring Idols before me and I will make them jealous with a no-nation give the Philistine victory over them then and now take the Gentiles and preferre them before them and make them angry as now they are to see them taken in their stead more savoured by God then they 20. But Isaias is very bold and saith I was found of them that sought me not I was made manifest to them that note f asked not after me Paraphrase 20. Then by Isaiah 65. 1. who saith in plain words that the heathen world that was farre from thinking of such a dignity should have the Gospell preach'd to them and receive it 21. But to Israel be saith All day long I have stretched forth my hands unto a disobedient and gain-saying people Paraphrase 21. Whereas v. 2. he saith to the Jewes that though he shall most diligently have called and sent Apostles unto them never giving over till their measure of iniquities being filled up their destruction was now at the dore as a night at the end of a long day yet they will continue refractary and not believe the Gospell of Christ which sure is a testimony both that the Jewes have had and rejected it and that this dealing of the Apostles was in all reason to be expected by them Annotations on Chap. X. V. 1. Saved According to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be saved or delivered Lu. 13. 23. Note b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here most prâ—â—ably signifie the Jewes converting to the faith of Christ escaping out of that deluge of unbelief and obduration which had overwhelmed that people for so it seems to be interpreted v. 3. by the contrary of not submitting to the righteousness of Christ So c. 11. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation to the Gentiles is the Gentiles coming in and believing on Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 12. is to complete or perfect their Christian course in resolving and acting accordingly proportionably to God's giving them to will and to doe v. 13. So Rom. 1. 16. where the Gospel is said to be the power of God unto salvation to Jew and Gentile and that proved by that saying of Habakkâ—k the just shall live by faith that is return from captivity and live peaceably and that as an embleme of his returning from sinne and living an holy life it will be most reasonable so to interpret salvation as may best agree with
they are enemies for your sakes but as touching the election they are beloved for the fathers sakes Paraphrase 28. 'T is true indeed and observable to you Gentiles that in respect of the present preaching of the Gospell they are now laid aside as persons utterly rejected on purpose that ye may receive the benefit of it The Apostles having preach'd throughout all their cities and succeeded so ill among them are now departed to you Gentiles and have given them over but yet for as many of them as any means will bring in in respect of the promises made to that people for Abraham's sake see note on 1 Pet. 2. b. and the speciall favour of God to them they are still so farre loved by God that if they will come in and be capable they shall be received by him and to that end this dispensation of mercy and providence the calling and converting the Gentiles is now made use of as the last and onely probable means to work on the Jewes v. 11 14. 29. For the gifts and calling of God are without repentance Paraphrase 29. For God's speciall favours allowed to this people and his promises made to their fathers are such as that he will never change or repent of them v. 1. and consequently will still make them good to them upon their repentance and to that end doth in his providence use a most excellent way to bring the obdurate Jewes to repentance by shewing them the issue of the Gospell among the Gentiles that that may provoke them by way of emulation not to fall short of such heathens whom they have so long despised 30. For as ye in times past have not believed God yet have now obtained mercy through their unbelief Paraphrase 30. For as ye Gentiles having gone on in a long course of Idolatry have now upon the Jewes rejecting the Gospell had the Gospell preach'd to you 31. Even so have these also now not believed that through your mercy they also might attain mercy Paraphrase 31. So the Jewes of this age having been conâ—umacious and from whose disobedience it is that this mercy hath come to the Gentiles shall by this very means this mercy upon you in suffering the Gospell to be preach'd to you reap some considerable benefit also viz. be stirr'd by emulation to look after the Gospell thus believed on by the Gentiles and count it a shame to them a people so favoured by God if they be not as wise or pious as the Gentiles which from their Idolatry they now behold to come in and believe on God 32. For God hath concluded them all under unbelief that he might have mercy upon all Paraphrase 32. All this serves to illustrate the grace and mercy of God both to Jewes and Gentiles that both may attain salvation by his grace without which neither of them can be saved For God hath permitted the Gentiles first and now the Jewes and all sorts of men to wallow in disobedience and contumacy that by that means he might reduce both The Gentiles being Idolaters had Christ preached to them which was occasion'd by the Jewes rejecting of him for thereupon the Apostles left them and preached to the Gentiles The Jewes thus contumacious see the Gentiles believe in Christ and receive the Holy Ghost Act. 10. and are in any reason by that means to be stirr'd up to emulation not to be behinde them in piety that so many of them may come in and believe on Christ and so by this means thus wisely disposed by God God hath fulfill'd his great counsell of goodnesse toward all in shewing undeserved mercy upon each of them Jewes as well as Gentiles 33. O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgments and his wayes past finding out Paraphrase 33. O the depth of the abundant goodnesse of God in bearing the contumacy of the Gentiles first and then of the Jewes and of his wisedome in making the desertion of the Jewes a means of calling the Gentiles and of his knowledg in knowing how probably to-work upon the most obstinate Jewes viz. by envy and emulation toward the Gentiles as also by those heavy calamities that according to Christs prediction fell upon them see note e. how unsearchable are his determinations and how admirable his wayes of bringing them to passe 34. For who hath known the mind of the Lord or who hath been his counsellor Paraphrase 34. According to that of Isa 40. 13. that his ways are in wisdome so much above ours that no thoughts of ours are fit in any degree to be taken into counsell with him It is impossible all the men upon the earth could have foreseen these methods or ever have thought to have advised them 35. Or who hath first given to him and it shall be recompensed to him again Paraphrase 35. And the justice is such also that no man can speak any thing against the equality of his proceedings herein for first 't is a matter of meer bounty and goodnesse and every man may with his own doe what he lists no man can claim any thing that hath not been allow'd him and therefore there can be nothing of injustice objected to him if others have been more bountifully treated and yet farther secondly the Jewes themselves thus deserted of God have their wayes of mercy also if they doe observe it 36. For of him and through him and to him are all things to whom be glory for ever Amen Paraphrase 36. For the whole dispensation of grace calling and salvation both of Jewes and Gentiles is to be imputed to God's free undeserved mercy the mercy of the call is from him all good is received by him and the honour of all belongs unto him and therefore to him be ascribed all the glory of this and all other things for ever and ever Amen The summe then of this Chapter being the setting forth the great mercy and wisdome of God toward Jewes and Gentiles but particularly toward the Jewes who though for their crucifying of Christ and contumacy against the Spirit in the preaching of the Apostles they were so farre forsaken as that leaving them the Apostles departed to the Gentiles yet were by way of rebound benefitted by this preaching to the Gentiles provoked to emulation by the multitude of the converted Gentiles and so themselves brought to believe also great multitudes of them is said to be a great mystery v. 25. and so intimated again v. 33. c. and seems to be the very doctrine to which S. Peter refers 2 Pet. 3. 15. concerning God's longanimity deferring and delaying his execution on his enemies foretold Mat. 24. on purpose that as many Jewes as possibly might should before that be brought in to believe and so escape their parts in that judgment This is the plain meaning of what S. Peter expresses by account the long-suffering of our Lord deliverance to which he saith that Paul had written
Ephesus which we find in many copies of the subscription of the Epistle we have reason to believe that his remove was not so suddain but that this Epistle was written first and sent from thence And accordingly we may interpret his words ch 16. 8. which contain a second circumstance that he will tarry at Ephesus till Pentecost that is till the time of his going up to Jerusalem which he had determined to doe that year at Pentecost For that after this he should come again to Ephesus or to any other part of Asia and write from thence as by the salutations of the Asiaticks 't is apparent he did ch 16. 18. before his going to Jerusalem is not reconcileable with the passages in the Acts set down ch 20. where in his journey from Ephesus v. 1. we find him at Easter at Philippi and after that at Troas and though he passe through Asia yet his hast was so great to reach Jerusalem before Pentecost that he could not put in at Ephesus v. 16. but was fain to transact that businesse at Miletus that would have call'd him to Ephesus ver 17. If this be thus rightly concluded for the place of writing this Epistle then the time will be concluded also at the end of his three years stay in Asia Act. 20. 31. that is An. Chr. 54. Before which time through the Gnosticks and Judaizers great schismes and divisions had broken out at Corinth and in other cities of that Province and many other soul corruptions had crept in by false heretical teachers and even the denying of the resurrection by some of the Christians there which caused the writing of this Epistle And upon the same occasions and subjects was Clement's Epistle some years after written unto them which as it uses all arguments to reproach the unreasonableness of their schisme and commotion against their present Governours so it insists at large on the proving the Resurrection CHAP. I. 1. PAul called to be an Apostle of Jesus Christ through the will of God and Softhenes our brother Paraphrase 1. See Rom. 1. 1. and note on Mat. 20. c. 2. Unto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be saints with all that in every place note a call upon the name of Jesus Christ our Lord both theirs and ours Paraphrase 2. To the Church of God at Corinth to those that through the faith of Christ have been sanctified to the speciall saints Rom. 1. 7. that are in that city together with all other Christians in every place within the regions of Achaia both Jewes and Gentiles 3. Grace be to you and peace from God our father and from the Lord Jesus Christ 4. I thank my God alwaies on your behalf for the grace of God which is given you by Jesus Christ Paraphrase 4. for the great mercy afforded you in the preaching the Gospel to you and all the graces so visible among you consequent to that 5. That in every thing ye are inriched by him in all note b utterance and in all note c knowledge 6. Even as the testimony of Christ was note d confirmed in you 7. So that ye come behind in no gift waiting for the coming of our Lord Jesus Christ Paraphrase 5 6 7. For in all things belonging to Christ ye have been very plentifully furnish'd either in all ability of instructing others and in understanding of mysteries or else in having the Gospel first preached and then farther explained to you the one at the first planting of the faith among you by me the other by the watering of Apollos so that now there is no need of any addition to be made but onely that you persevere in what you have expecting this coming of Christ to the deliverance of the faithfull and remarkable destruction of all other his enemies and crucifiers 8. Who shall also confirm you unto the end that ye may be blamelesse in the day of our Lord Jesus Christ Paraphrase 8. Which Christ will I doubt not give you grace to hold out till this time comes and to be found sincere Christians at that time when all others shall be destroyed 9. God is faithfull by whom we were called unto the fellowship of his son Jesus Christ our Lord. Paraphrase 9. For of this be confident that God will make good his promise and having called you to the knowledge of the Gospel and participation of the graces reach'd out to you therein will never faile you in any thing else that is needfull for you if you doe not faile your selves 10. Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no division among you but that ye be perfectly joyned together in the same mind and in the same judgment Paraphrase 10. That therefore which I first exhort you to and that with all earnestnesse possible as the prime addition to those gifts and graces that are among you is this that ye all teach the same doctrine and nourish charity and unity that there be no divisions in your Churches but that ye be compacted and united as members of the same body in the same belief and affections 11. For it hath been declared unto me of you my brethren by them which are of the house of Chloe that there are contentions among you Paraphrase 11. This exhortation I suppose ye have need of having had information by those of Chloe's family see ch 16. 17. that there are schismes among you 12. Now this I say that every one of you saith I am of Paul and I of Apollos and I of Cephas and I of Christ Paraphrase 12. My meaning is that some pretend their doctrine was taught them peculiarly by Paul and differs from what others teach others that they have theirs from Apollos or from Peter or from Christ himself 13. Is Christ divided was Paul crucified for you or were ye baptized in the name of Paul Paraphrase 13. Now ye must know that the doctrine of Christ must not differ from it self and therefore if Paul preach any thing contrary to what Christ taught Paul must not be heeded in comparison with Christ the foundation of your faith being not Paul but Christ 14. I thank God that I baptized none of you but Crispus and Gaius 15. Lest any should say that I had baptized in mine own name 16. And I baptized also the houshold of Stephanas besides I know not whether I baptized any other Paraphrase 14 15 16. For my part I am so farre from pretending any such matter from having baptized you into the faith of Paul that I never did baptize above two of you Crispus and Gaius and the houshold of Stephanas as I remember 17. For Christ sent me not to baptize but to preach the Gospel not with wisdome of words lest the crosse of Christ should be
note on Gal. 2. c. 2. If ye have heard of the dispensation of the grace of God which is given me to you-ward Paraphrase 2. Which you cannot chuse but know if you understand see note on c. 1. f. any thing of my Apostleship my commission to preach and constitute Churches among you Gentiles 3. How that by revelation he made known unto me the mystery as I wrote afore in few words 4. Whereby when ye read ye may understand my knowledge in the mystery of Christ Paraphrase 3 4. To wit that Christ shewed to me by revelation or vision that great secret of sending the Gospel to the Gentiles of which I have said a little already in this Epistle c. 1. 9 c. by which you may discern if you read and consider somewhat of that secret or mystery which I speak of 5. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit Paraphrase 5. Which mystery in the former ages was so farre from being revealed to men that it was generally thought unlawfull to converse or have any thing to doe with the Gentiles till now the contrary hath been revealed as to Peter Act. 10. so particularly to me v. 3. and generally to the Apostles and others that received visions to that purpose and extraordinary gifts for the benefit and use of the Church the gifts of tongues c. on purpose that they might preach to all nations 6. That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the Gospel Paraphrase 6. viz. That the Gentiles were to be taken in with the Jewes into the same inheritance and have part in all the pardon and grace acceptation and reward which is now made over to believers in Christ that they were to be members of Christ and so receive influences from the head as well as the Jewes that they were to partake of all the promises made in Christ and that the preaching of the Gospel to them was to be a means of all this 7. Whereof I was made a minister according to the gift of the grace of God given unto me by the effectual working of his power Paraphrase 7. In which work I have been made use of as an instrument God out of his free grace to me that was a persecutor being thus pleased to employ me and by the gift of tongues and miracles c. fitting me for the discharge of it 8. Unto me who am lesse then the least of all saints is this note a grace given that I should preach among the Gentiles the unsearchable riches of Christ Paraphrase 8. I I say who am the unworthiest person and most unfit for such an office have yet had this dignity this favour this commission vouchsafed to me to make known to the Gentiles this bounty of Christ's toward them in receiving them freely into covenant without those impositions of circumcision c. which were required of the Jewes A thing which could not by any clue or search have been found in the Jewish Law if Christ had not commanded and I and other Apostles received revelation to doe it 9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ Paraphrase 9. And to let all men see what this mystery is which hath so long lain hid in God who as he created all things at first by Jesus Christ so hath now wrought this great work of new creation of regenerating the Gentiles calling them out of their heathen idolatries by Christ also but is now communicated to the world see note on Acts 2. d. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God Paraphrase 10. That by what is now done in the Church the very Angels may now come to know that which before they knew not the great variety of God's wise dispensing of things as in his dealing formerly with the Jewes so now in calling the Gentiles to the light of the truth and knowledge and practice of all Christian virtue 11. According to the eternal purpose which he purposed in Christ Jesus our Lord Paraphrase 11. According to that which he had before-hand decreed in Christ of the several ages of the world to dispose things after that manner that in the last age these worst of men the heathen idolaters should have Christ revealed to them 12. In whom we have boldnesse and accesse with confidence by the faith of him Paraphrase 12. Through whose mediation the Gentiles all that believe have now boldnesse given them and liberty to approach see note on Joh. 7. a. and addresse themselves to God with confidence of reception and acceptation 13. Wherefore I desire that you faint not at my tribulation for you which is your glory Paraphrase 13. And therefore I that am persecuted for this reason peculiarly because I preach to the Gentiles which the Jewes think to be unlawfull and 't is not strange they should when it was a mystery not formerly revealed to the very Angels v. 10. doe desire and pray first for my self as after he prayes for them v. 16. that I be not amated at any thing that befalls me in this cause or I doe beseech you and pray for you that you be not discouraged or stopt or amated see note on Luk. 18. a. in your course upon consideration of the sufferings that have fallen on me for your sakes that is because I converse with and preach to you or assert this dealing of God toward the Gentiles which should be rather matter of glorying or rejoycing to you 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ Paraphrase 14. For this cause I humbly beseech God daily for the sake of his dear son Christ Jesus our Lord 15. Of whom the whole family in heaven and earth is named Paraphrase 15. Through whom it is that the whole world of men Gentiles as well as Jewes see note on Col. 1. c. are now acknowledged and owned by God as children called after his name Christians received into his family upon their receiving of the faith 16. That he would grant you according to the riches of his glory to be strengthned with might by his Spirit in the inner man Paraphrase 16. That according to the abundance of that power by which he hath called you to the faith and wrought in you obedience to it he will also by his Spirit give you to grow in all inward strength and abilities of the soul to perform all holy duties 17. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love Paraphrase 17. That ye may continue constant in the faith of Christ and
God in Christ hath designed to elevate the Christian and wherein in a manner all Christianity doth consist and to which we are engaged by his love to us V. 21. In the church The variety of reading either with or without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes it doubtfull how this verse should be rendred If it be without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it must first be observed that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying sometimes in as in a place and so it may possibly be here in the assembly of Christians for ever signifies also through and by and so it may most probably signifie here and be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Church v. 10. that as there the various wisdome of God was demonstrated by the Church that is by Gods dealing in it so here that various wisdome and mercy of his should be acknowledged with thanksgiving And then though 't is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may adhere to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so be rendred the Church in Christ Jesus that is the Christian Church yet because probably if that were it it would be expressed by repeating the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is 1 Cor. 1. 2. therefore it will be more reasonable to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ as the mediator through whom as we pray Rom. 1. 8. so we give thanks and praise to God also And so the meaning will be All honour and glory be unto God through Jesus Christ by whom these mercies are conveied to us for or by or through the Church that is through those gracious and wise disposals of his that are now wrought by receiving the Gentiles into the Church a thing which is likely to have main influence upon all posterities of the world for ever But if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in as in that antient MS. it is then as that must necessarily connect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church and Christ whether it be rendred and or even so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie in as in a place because that cannot be applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ but must necessarily be rendred by or through and the Church and Christ must be the two means though perhaps those two knit into one by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even whereby this glory is to come in to God and so is ascribed to him thus All glory be to God the Father the wise disposer of all through that which is now done in the Church and or even through what hath been done by Christ in reconciling the Gentiles and bringing them into the same fold with the Jewes making up one Church of both CHAP. IV. 1. I Therefore the prisoner of the Lord beseech you that you walk worthy of the vocation wherewith ye are called Paraphrase 1. I therefore the Apostle that am at this time a prisoner for the cause of Christ ch 3. 1. from whence to this place seems to be one long parenthesis see note on Gal. 2. c. doe exhort you to behave your selves like parsons that have been vouchsafed by God that great mercy of revealing Christ to you in your Gentile state 2. With all lowlinesse and meeknesse with long suffering forbearing one another in love Paraphrase 2. And that must be by the exercise of that Christian charity and those many effects of it 1 Cor. 13. 4 5. a lowly opinion of your selves a mild behaviour toward others a patient bearing opposed to revenging of injuries much more of weaknesses and ignorances 3. Endevouring to keep the unity of the Spirit in the bond of peace Paraphrase 3. Labouring your utmost to preserve that unity in the Church which is kept in the body by being animated by the same Spirit and by being joyned one member friendly and peaceably to another by sinews c. that is unity of charity as the Spirit and of outward communion as the sinews to knit you all together into a peaceable Church loving and living peaceably one with another 4. There is one body and one spirit even as ye are called in one hope of your calling Paraphrase 4. That as ye are one society one body of Christians so ye may have one soul as it were one Spirit of love to animate that body according to that one aime in which you all conspire and to the obtaining of which Christianity gives you all the same pretension and hope viz. eternal life 5. One Lord one faith one baptisme Paraphrase 5. And according as ye have but one master whose commands ye are bound to obey one body of Creed to be believed by all and the same form of initiation the same vow of Baptisme appointed to be administred to all 6. One God and father of all who is above all and through all and in you all Paraphrase 6. And as having all of you the same God which created and now owneth you for his children who overseeth all actions pierceth through all secrets powerfully worketh in you by his gifts and graces 7. But unto every one of us is given grace according to the measure of the gift of Christ Paraphrase 7. But these gifts and capacities and qualifications for the serving of Christ in the Church are not in the same manner and measure given to all but severally and in diverse degrees such as Christ in his several distribution of gifts is pleased to dispense 8. Wherefore he saith When he ascended up on high he led captivity captive and note a gave gifts for men Paraphrase 8. According â—o that of the Psalmist Psal 68. 18. that at his ascension he carried Satan sin and death captive and scattered many several gifts and extraordinary graces by sending the holy Ghost upon his Disciples as Elias did upon Elishah at his ascent 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth Paraphrase 9. And what doth this his ascent to heaven signifie but that he first descended from heaven to these lower parts of the world called the earth or to the Virgins womb to be conceived there in humane flesh which is by the Psalmist also styled being fashioned beneath in the earth Psal 139. 15. see Paulus Fagius on Targum Gen. 37. 36. or else to the grave called The lower parts of the earth Psal 63. 9. 10. He that descended is the same also that ascended up farre above all heavens that he might fill all things Paraphrase 10. And as his descent was on purpose to doe us good to bestow and scatter his graces among us so his ascending again though it were for a time the leaving of us yet it was designed to the sending down the holy Ghost upon the Apostles by that means to supply all our wants to doe what was necessary to be done to
exactly by the rule that is set you and daily improve and grow in that piety which is already in you 2. For ye know what commandments we gave you by the Lord Jesus Paraphrase 2. According to the strict commands to this purpose which we gave you in our first preaching to you 3. For this is the will of God even your sanctification that ye should abstain from fornication Paraphrase 3. For this is punctually required of you by Christ under the Gospel that ye should preserve your selves in chastity or perfect purity from the sinnes of the flesh of what kind soever 4. That every one of you should know how to possesse note a his vessell in sanctification and honour Paraphrase 4. Every one by study and by exercise or practice to learn and enable himself most strictly to preserve himself in perfect chastity in a married or single life 5. Not in the lust of concupiscence even as the Gentiles which know not God Paraphrase 5. Not in any vile unnatural practicès as for want of knowledge of the true God the Gentiles doe 6. That no man note b goe beyond and defraud his brother â— in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified Paraphrase 6. Not to yield to irregular inordinate lust to commit filthynesse with his fellow Christian in those things that are not to be mentioned plainly for as these are the sins that on Sodom on the nations and in all times on those Gentiles God hath punished severely with utter excision so is the like still to be expected on all that are guilty of such villanies as I have formerly assured and warned you 7. For God hath not called us unto uncleannesse but unto holinesse Paraphrase 7. And accordingly you must resolve that Christianity is far from giving liberty for unnatural uncleannesse it is on the contrary an obligation to all the purity imaginable 8. He therefore that despiseth despiseth not man but God who hath also given unto us his holy Spirit Paraphrase 8. And he that despiseth these commands of ours in this matter given by me from Christ ver 2. as speciall parts of the Christian faith and indulgeth to those contrary sins he despiseth the commands and provoketh the displeasure and wrath of God and sinneth against that sanctifying Spirit which God giveth to believers 9. But as touching brotherly love ye need not that I write unto you for ye your selves are note c taught of God to love one another Paraphrase 9. And as to that of purity from all the impure infusions of the Gnostick heretick so for charity and peaceablenesse out of which they are as likely to seduce you and infuse malice and bitternesse against all orthodox Christians this I need not inlarge on by Epistle there being nothing to which the Christian faith more engages you then this and your having received the faith makes it superfluous for me to exhort you to it this is an inseparable effect of that and that which hath been actually impressed on you 10. And indeed ye doe it towards all the brethren which are in all Macedonia but we beseech you brethren that ye increase more and more Paraphrase 10. And accordingly your practice hath been toward all your fellow Christians in Macedonia there hath been unity and peace in all those Churches Onely â— exhort you to increase every day more and more in this grace 11. And that ye study to be quiet and to doe your own businesse and to work with your own hands as we commanded you Paraphrase 11. And to be as earnest to exceed all others in quietnesse and peaceablenesse as the most ambitious are to get the greatest honours or the most factious to contend and make debate and not to meddle with other mens matters but every man to follow diligently the businesse of his calling as when I was with you I commanded you 12. That ye may walk honestly toward them that are without and that ye may have lack of nothing Paraphrase 12. That by spending your time in honest labour you may both preserve your reputation entire among the Gentiles who will have an ill opinion of Christianity if it make men idle and that you may earn so much by your labour as may supply all your wants and necessities 13. But I would not have you to be ignorant brethren concerning them that note d are asleep that ye sorrow not even as others which have no hope Paraphrase 13. As for the state of the dead those especially that have fallen under the persecutions brought upon you by the unbelieving Jews see note on c. 2. i. for your receiving and maintaining the Faith wherein by your excesse of sorrow it seems you want advice I must exhort you to moderate that passion and not to behave your selves as they that believe not any resurrection or reward for their sufferings in an other lite 14. For if we believe that Jesus dyed and rose again even so them also which sleep in Jesus will God bring with him 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep Paraphrase 14 15. For upon our belief of Christ's death and resurrection depends also the raising of their bodies that dye for the testimony or by occasion of the faith of Christ and that so certainly and speedily that they that doe not dye at all shall at the day of judgment have no advantage of them whose bodies have lain in the graves so many years the rising of the one being in the same twinkling of an eye 1 Cor. 15 52. with the change of the other who are found alive 16. For the Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first Paraphrase 16. For this shall be the method of it Christ shall come from heaven and the Archangel that hath other Angels under him shall call them to be ready at the presence of the Judge summon all the world to appear before him assembling them as with a shout or a voice or a trumpet every of them used to call assemblies together and to summon them to appear before tribunals see Psal 47. 5 8. Jer. 4. 5. and 6. 1. And then first all the bodies of all pious men that ever were in the world shall rise out of their graves 17. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. Paraphrase 17. And in the very moment that that is done all that are alive on earth as we now are shall be carried by the Angels into the clouds there to meet Christ and appear before lâ—m and being adjudged by
consequently 't will not be yet so sit a season for the Gnosticks to discover their venome against them 7. For the note i mysterie of iniquity doth already work onely he who now letteth will leâ— untill he be taken out of the way Paraphrase 7. And therefore though this sort of men be already formed into a sect under their ringleaders Simon and Carpocrates c. yet at this time 't is carried more closely they are not broken out into such open renouncing of and opposition to Christ and Christians they have no occasion as yet to side with the Jewes against the Christians nor shew of quarrel whereupon to exasperate the Jewes against them because the Christians walk warily and doe nothing contrary to the Mosaical Law which is the thing which holds them from breaking out v. 6. But as soon as ever that which withholdeth is removed that is as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles give over the Jewes and permit not Christians to Judaize but call them off from observing the Law 8. And then shall note k that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self joyn with and stirre up the Jewes and bring heavy persecutions upon the Christians and having this opportunity to calumniate them to the Jewes behave themselves as their professed opposers And Simon Magus shall set himself forth in the head of them whom as a profest enemy of Christ Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter and for all the Apostatizing Gnosticks that adhered to him they shall be involved in the destruction of the unbelieving Jewes with whom they have joyned against the Christians 9. Even him whose coming is after the working of Satan with all power and signes and lying wonders Paraphrase 9. This person whom now I speak of and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves 10. And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Paraphrase 10. And by baits of lust c. they work upon the generality of wicked carnal Christians and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel but preferring the satisfaction of their own humors and passions and prejudices Joh. 8. 45. before the doctrine of Christ when it came with the greatest conviction and evidence and authority among them Tit. 2. â—1 11. And for this cause God shall send them strong delusions that they should believe a lie Paraphrase 11. And this is the cause why God suffers meer Magicians to deceive them by false miracles and by that means to bring them to believe all kind of falsnesse false gods false waies of worship deceitfull cheating false miracles to get autority to those and all manner of heathen licentious vicious practices the consequents of those errors and the most contrary to Evangelical truth 12. That they all might be damned who believed not the truth but had pleasure in unrighteousnesse Paraphrase 12. That so filling up the measure of their obdurations they may fall under condemnation or be judged and discerned to be what they are impenitent infidels and accordingly remarkably punished 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Paraphrase 13. The more of truth there is in all this the more are we bound to blesse and praise God for his goodnesse to you brethren that he hath been so favourable to you above others as to appoint the Gospel to be preached to you and you to be called to the faith of Christ so early so these being Jewes at Thesâ—alonica are said to have believed before others Ephes 1. 12. and so to be taken out of that wicked generation by the preaching of the Gospel and that grace which is annex'd to it and by your receiving of the truth by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks v. 1 8 12. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you that thereby ye might have your parts in all the glorious effects of Christ's power in his servants and over his enemies 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle Paraphrase 15. To conclude therefore Doe you brethren take care to retain constantly all the doctrine which I have both at my being with you for the preaching of the Gospel to you and since in mine Epistle delivered to you all such I mean as I have truely told or written to you not such as are unduly put upon you under that pretence v. 2. 16. Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace Paraphrase 16. And I beseech that Lord and Saviour of ours Jesus Christ and God the Father who out of his meet love to us hath thus given us his Son and through him afforded us matter of endlesse comfort even the hope of eternal joyes to reward our temporary sufferings and revealed this to us in the preaching of the Gospel see note on Heb. 13. c. 17. Comfort your hearts and stablish you in every good word and work Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up and confirme you to persevere stedfast and constant in the profession of the truth and in all Christian practices Annotations on Chap. II. V. 1. By The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or about or concerning or for as that denotes the matter of the ensuing discourse as when we say in English Now for such a matter or point or question which is the form of entring upon any discourse And thus it seems to be understood here making the coming of Christ c. the things which he proceeds to discourse of which having been touched upon in the former Epistle c. 5. 1. and it seems that which was said in that Epistle misunderstood by them in some circumstances he proceeds as in a known matter to speak of it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred concerning Ib. Coming of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord hath been
his just reward for such injuries 15. Of whom be thou ware also for he hath greatly withstood our words Paraphrase 15. The reason why at this time I mention him is that thou mayst beware of him avoid him look upon him as an excommunicate person delivered up to Satan 1 Tim. 1. 20. for he stands out contumacious against all our reprehensions and admonitions to repent 16. At my first answer no man stood with me but all men forsook me I pray God that it may not be laid to their charge Paraphrase 16. At my coming to Rome when I was to plead for my self all my acquaintance all that were able to have stood me in any stead either by their power at Rome or by their testimonies in my defence forâ—ook me for feat of suffering I pray God to pardon them for it 17. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be the mouth of the lion Paraphrase 17. Yet God assisted and vindicated my innocence that the Gospel might be preached by my means and so the Romans the Gentiles might receive it see Phil. 4. 22. and to that end I was at that time delivered from a most considerable present danger though not freed from prison 18. And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdome to whom be glory for ever and ever Amen Paraphrase 18. And I am confident that God will at this time so guarde me that I shall be delivered from every enterprise against me however that he will keep me from doing any thing unworthy of an Apostle and servant of his that so when I lose this miserable life I may attain to that eternal kingdome of God 19. Salute Prisca and Aquila and the houshold of Onesiphorus Paraphrase 19. See c. 1. note a. 20. Erastus abode at Corinth but Trophimus have I left at Miletum sick 21. Doe thy diligence to come before winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the brethren 22. The Lord Jesus Christ be with thy spirit Grace be with you Amen The second Epistle unto Timotheus ordained the first Bishop of the Church of the Ephesians was written from Rome when Paul was brought before Nero the second time Annotations on Chap. IV. V. 7. I have fought These two verses are wholly Agonistical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any of the four famous games Olympick c. and of that as it signifies suffering of afflictions see 1 Thess 2. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one sort of combaâ—e in either of those four that of racing The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good either as being in a good cause or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. 5. according to the laws of the agones and so his fighting a good fight is suffering Christianly and valiantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to perform and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run or perform the race see Note 2. on Act. 21. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not referring to his whole life but this one combat here insisted on his danger at Rome And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the faith is to observe the Gospel rules and so not to offend against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laws of the combat see Note on the title of this Epistle Thus in those writings that go under Trismegistus's name we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul that hath undertaken and performed this strife or combat of piety Then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crown that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward and that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crown of righteousnesse possibly in the notion that theHebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness is answerable is taken Isa 48. 18. Nehem. 2. 20. Psal 35. 27. that is for felicity As Prov. 8. 18. where wealth and righteousness are put together Abenezra interprets it felicity or prosperity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Rom. 6. 16. and opposed to death by which it there appears to signifie eternal life But it may also signifie a righteous life which is thus rewarded and crowned by God Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous judge is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gives the crown to the conquerour V. 13. Cloake The authority which I have for rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roll is from the antient Glossaries Thus Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which without question should be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be a little piece of parchment folded up which perhaps may be all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereafter mentioned because they being added with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially seem to denote somewhat which had been formerly mentioned rather than any new thing See S. Hierome Ep. 125. ad Damas q. 2. V. 14. The Lord reward Of this form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not here omiss to note that the full importance of it is no more than a Prophetical denuntiation or prediction that should in the just judgement of God befall Thus some of the best MSS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord shall reward others of the antients who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward yet expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reward So the Author of the questions and answers assigned to Justine making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prediction So Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is instead of the future shall render adding that pious men do not rejoice in or desire to hasten the punishemnts of the wicked but that they foretell them he Gospel and weak believers having need of such comforts To this may be added that it is a vulgar Hebraisme for the Imperative and Future tense to be used premiscuously the one for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 7. 9. in the future cemplebitur or consumetur shall be consumed or fulfilled is yet by the antient Interpreters rendred in the Imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 72. Let it be accomplish'd and so the Chaldee Syriack Arabick and Aethiopick and onely the Vulgar Latine retains consumetur shall be consumed Thus on the other side Mat. 10. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your peace return to you is sure a promise from Christ or prediction that their peace shall return to them and thus is it innumerable times in the sacred dialect of these Books V. 17. The mouth of the Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the Lion is commonly thought here to signifie Nero so styled because of his cruelty But as there is no reason to believe that Paul was now admitted to Nero's own hearing
much to passe as far as them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hom. 42. in Matt. p. 278. l. 2. * Hom. 24. in Matt. p. 174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * house top †was fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * utensil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Mar. 11. 16. and note on Mat. 21. b. †polluted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the Syriack and old Latine read the◠†and gave him to be made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ordainâ—â— before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see c. 14. a. †in like manner even as we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. p. 116. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * began and expounded to them orderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * speak words to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * when we had believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Who was I able to withstand or hinder God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †many copies printed and MS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenists * assembled in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * On Jude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Apol. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Tit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in 1 Tim. 4. Hom 13. * Ep. ad Philad * Hom. 15. in 1 Tim 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * put forth his hands to mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †apprehend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * earnest â—t continuall prayer was †was about to bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * watchmen at the dore for the Kâ— MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †watch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * an Angel of the Lord came upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and were praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †portall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to answer †with asseverations affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a messenger of his †question'd the watch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * them to be carried away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †had an intention to make war 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †shouted The voice of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Now there were some in Antioch belonging to the Church that then was Prophets Doctors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †foster-brother of Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Proconâ—â—l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †falsnesse forgery †much shâ—â—ken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * carried them as a â—â—urse †the face of his entrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †not knowing him condemned him and fullfilled the sayings of the prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * preach unto you the promise c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †That God hath performed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For David indeed in his own generation having served the counsell of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ confoâ—â—ded †will not believe if any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ as they went out of the Synagogue of the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * worshipping see note i. †rage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * raising 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †believed as many as were disposed for eternall life * worshipping women those of good quality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Ks MS. leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * c 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * on Isa p. 610. * stirred up the minds of the Gentiles and made them evil affected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †publickly through the Lord which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And as the Gentiles Jewes were bent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * make a good many disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hom 32. in Matt. p. 218. * l. 1. c. 38. l. 8. p. 175. * Disp cont Philos p. 360. B. * Jus Grâ— Rom. p. 1. * Placuit ad pâ—obandum or dinationâ—m tuam ut per omnes in ista Provincia positos literae fierent Cypr. l. 4. Ep. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * set forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in putting * looked down to take out of the Gentiles or was pleased to take †or is his work for the King's MS. and the ancient Gr. Lat. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or and whatsoever they would not have done to themselves doe not to others for the ancient Grand Lat. MS. and many other copâ—es here adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so v. 29. †from the ancient times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having 〈◊〉 chosen 〈◊〉 out of theselves to send 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so v. 25. †governâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * removing your minds †veatured their lives to all temptation foâ— the Gr. 〈◊〉 Lat. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that 〈◊〉 more burthen be 〈◊〉 on you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †see 〈◊〉 * keeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note d. †〈◊〉 on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see c. 9. 31. * 〈◊〉 with peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or 〈◊〉 that had sent them for the 〈◊〉 MS. and 〈◊〉 ancient 〈◊〉 Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * counsell◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * l. 3. 119. * l. 32. c. â—3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Conâ—r â—â—â—st l. 32. c. 13. Ibid.
the contention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the race and it signifies to endeavour to get before those that are before us to labour and stretch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may get the prize by being foremost Ib. Am apprehended The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is still in the Agonistical sense and being now applied to Christ it signifies most elegantly that Christ doth as in a race contend and strive and that for no other reward that he hath in his eye but only the faithful disciple whom when he converts and brings to repentance he conceives himself to have attained his reward or crown and so we are as it were the crown that is caught and wore by him as Ephes 1. 11. we are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion which he hath for his patrimony as it were or as he is said to purchase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people Tit. 2. 14. and as the Church 1. Pet. 2. 9. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people purchased or acquired by him Act. 20. 23. V. 13. Forgetting those things which are behind This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not looking at that which is behind or pass'd referres likewise to the custome of the racer who doth not use to stand still and looke behinde him to see either how much of his journey he is pass'd or how farre the rest are behinde him for this is the sluggards trick but sets bodily to his business to overtake and outrun all that are before and to get through the remainder of his race and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stretch himself as vigorously as he can for so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to get to the goale first This hath Horace expressed distinctly in his description of a racer in a chariot Serm l. 1. Satyr 1. Ut cùm carceribus missos rapit ungula curria Instat equis auriga suos vincentibus illum Praeteritum temnens extremos inter euntem The ruler of the chariot presseth to overtake those horses that are before his but contemns and never looks after him that is behinde and outrun by him V. 14 The marke That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the goale hath been said already Note on 1 Cor. 9. g. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the prize or crown which either hung over the goale or was given the conquerour by the Judges and so the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that the racer takes the goale in the way to the crown first conquers and then is rewarded the goale being the conclusion of the race but the way to the crown V. 16. Attained That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Agonistical word and signifies to be foremost in the race see Note on Rom. 9. d. 2 Cor. 10. b. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie In as much as we are gotten before other men in the race have attained some degree of spiritual proficiency Ib. The same rule What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stadia signifies see Note on 1 Cor. 9. g. and 2 Cor. 10. d. viz. the white line that marked out the path wherein they were to run and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to goe or run by the same line in that path never stepping over or out of it left they lose all And thus are they most concerned to doe that are before other men and if they have but this one care are not likely to miscarry by any thing else That which is most contradictory to this in our Christian race is dividing into factions sides Peace Unity and charity being the white within which they are commanded to walk and therefore it followes that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mind the same thing live in unity and amity run all the same way to the same end and be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. all fellow-followers of the Apostle V. 20. Conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 citizens is literally citizenship and denotes a municipium which is the state and condition of those who dwelling out of the city have yet the jus civitatis Romane the privileges of the city of Rome belonging to them Thus saithe Cicero de Legib. l. 2. Omnibus municipibus duas èsse patrias unam naturae alteram juris Catonis exemplo qui Tusculi natus in populi Romani societatem susceptus est All such have two countreys one of nature the other of law after Cato's example who being born at Tusculum was received into the society of the people of Rome And Tacitus ibi municipes fiunt ubi in civitatem recepti But this so that these shall differ from those that had their habitation in the city who alone might be chosen to offices in it Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 22. 28. by which Hesychius expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the privilege of being a free-man of Rome belonging to one that lived in Iudea and that bought by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there but by birth belonging to S. Paul And thus is the Christian here on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2. 19. a fellow citizen of the saints not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger or solourner but a free-man or municeps of heaven though while he dwells here he be in an inferiour condition to them who have domicilium in urb the saints that are in heaven who alone are capable of reigning with God See Act. 22. d. CHAP. IV. 1. THerefore my brethen dearly beloved and longed for my joy and crown so stand fast in the Lord my dearly beloved Paraphrase 1. Wherefore my beloved Erethren so passionately affected by me whose good is matter of all joy and felicity to me according to these former directions of peace chap. 3. 15. continue stedfast in the faith I beseech you 2. I beseech Euodias and beseech Syntyche that they be of the same mind in the Lord. Paraphrase 2. And particularly I beseech Euodias and Syntyches to preserve peace and not to be contentious and unquiet 3. And I intreat thee also true yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the note a book of life Paraphrase 3. Yes I earnestly beseech thee Epaphroditus Bishop of Philippi bearer of this Epistle and so my fellow-labourer in the Gospel which hast shewed thy self to be sincerely What thou oughtest to be take care of and relieve those women which for their zeal in the Gospel have suffered persecutions see note on 1. Thes 2. b. with me or in the same manner as I have done and so likewise Clemens and all that have undertaken the same task with me in preaching the Gospel to the Gentiles those pious good
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