from which so much good or glory to God might come This indeed by some is thought to be an objection of great force against me who am falsely accused to have delivered this very saying in the case of the heathens having the Gospel preached to them viz. that the greatnesse of the heathens sinnes makes Gods mercy appear the more illustriously great in vouchsafing to call them by the preaching of the Gospel and that therefore it is lawfull to live heathenish sinfull lives by that means the more to illustrate and set out Gods mercy to us in pardoning such great sinnes But as I shall speak more to that anon ch 6. 1. so now in a word it is a calumny a consequence by mistakers falsly laid to my charge and all that is needfull to reply to it at this time is to expresse detestation of it and my opinion that 't is a damnable doctrine in any that should teach it and such as will render the destruction of those Jewes most just who thus object In opposition to which I distinctly affirm that no one sinne is to be committed though it be in order to and in contemplation of the greatest good even the illustrating the glory of God 9. What then are we better then they No in no wise for we have before proved both Jewes and Gentiles that they are all under sinne Paraphrase 9. Some farther objection there would be against what we have said if indeed the Jewes were much better by having received the Law lesse sinfull more innocent then the Gentiles For then it might be said that when the Gentiles are taken in who were the greater sinners and the Jewes who were better then they cast off there were some unequall dealing indeed But the truth is we Jewes were not better or more innocent then they but as we have before charged the Jewes as they doe the Gentiles with wilfull damnable sinning so it is most true of them they were in a very foule course of vices when Christ came and long before the farre greatest part of them where the sinfulnesse of the Gentiles being supposed by them to whom he writes and not needing to be proved but only that of the Jewes he insists on the proof of that onely see v. 19. 10. As it is written There is none righteous no not one Paraphrase 10. This may be confirmed by the severall testimonies of Scripture spoken of the Jewes in severall texts of the old Testament all which were too truly appliable to the Jewes at the time of Christ's coming They are universally depraved to all iniquity Psal 14. 1. and 53. 1. 11. There is none that understandeth there is none that seeketh after God Paraphrase 11. They live almost Atheistically Psal 14. 2. 12. They are all gone out of the way they are together become unprofitable there is none that doeth good no not one Paraphrase 12. They are apostatized from all piety so farre from having done God any faithfull service that they doe the quite contrary Psal 14. 3. see note on ch 1. h. and Luk. 17. a. men of putrid noy some conversations and this so generally that there is not any considerable number of pious men discernible among them 13. note e Their throat is an open sepulchre with their tongues they have used deceit the poyson of aspes is under their lips Paraphrase 13. Their talk or discourse of which throat tongue lips are the principal instruments is most murtherous and malicious Psal 5. 9. like the poyson of aspes incurably mortal Psal 140. 4. 14. Whose mouth is full of cursing and note f bitternesse Paraphrase 14. They curse and deceive Psal 10. 7. speak contumeliously and falsly against their brethren 15. Their feet are swift to shed blood Paraphrase 15. They are most bloodily disposed delight and are ready to doe any injury Isa 59. 7. to wrong any innocent person 16. Destruction and misery are in their waies Paraphrase 16. Their actions are very oppressive and grievous to others grinding the face of the poor and afflicting them sadly 17. And the way of peace have they not known Paraphrase 17. But for ought that tends to the good of any to charity or peaceable-mindednesse they know not what belongs to it Isa 59. 8. 18. There is no fear of God before their eyes Paraphrase 18. They have utterly cast off all care or thought of piety Psal 36. 1. 19. Now we know that what things soever the law saith it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God Paraphrase 19. Now this we know that what the books of the old Testament the Psalmes and the Prophets thus say they say to and of the Jewes and so by complaining so much of their universal defection and their all manner of wickednesse they conclude them and not only the Gentiles to be obnoxious to God's vengeance and most justly punishable by him without any thing to say for themselves as they are considered barely under the Law having so visibly sinned against that and incurr'd destruction by the rules of it 20. Therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sinne Paraphrase 20. To conclude then There is no justification see note b. to be had for any Jew that hath been guilty of any sinne by the legal observances by circumcision and the rest of the Mosaical rites without remission of sinnes through the grace of God in the new Covenant Nor indeed can it be imagined that justification and salvation can be hoped from thence from whence comes the acknowledgment of our sinne and guilt and such indeed is the Law and such is circumcision particularly whose nature it is onely to oblige us to purity and to tell us what we should doe and when we offend to give us knowledge and to reproach us of that and to denounce judgment against us and appoint sacrifices which are only the commemorating of our sinnes before God Heb. 10. 3. not the expiating of them but not to help us to justification without the mercies of God in the new Covenant see note on Mat. 5. g. 21. But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets 22. Even the righteousnesse of God which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference Paraphrase 21 22. Whereas on the other side there is now a sure clear new way to blisse see note on ch 1. b. to wit that which was in the world before and so doth not depend at all upon the Mosaical Law see Mat. 5. p. manifested to men by Christ but mentioned also and obscurely set down in the Old Testament namely that way of justifying men by faith in Christ or by that course which is now prescribed us by Christ which way
so much scandal for his former life see Theophylact. 8. Likewise must the Deacons be grave not double-tongued not given to much wine nor greedy of filthy lucre Paraphrase 8. And as for the choosing of the Bishop al this care must be taken so for the Deacons that must every where be constituted to attend the Bishop they also must be chosen grave sober persons not cunning and deceitfull not given to excesse of drinking wine or strong drink those which use not any fordid course for gain 9. Holding the mysterie of the faith in a pure conscience Paraphrase 9. But such as being orthodox in point of faith live pure and Christian lives according to the doctrine and directions thereof 10. And let these also first be proved and then let them use the office of a Deacon being found blamelesse Paraphrase 10. And before any be thus assumed into holy Orders let them be well known and by testimony approved for sufficiency piety and good behaviour and then being found blamelesse persons of good report among all let them then be assumed into Orders 11. Even so must their wives be grave not slanderes sober faithfull in all things Paraphrase 11. So likewise the women that have any office in the Church see note on Tit. 2. b. must be of a grave behaviour not given to slander and calumniate not given to any excesse trusty in all that is committed to them 12. Let the Deacons be the husbands of one wife ruling their children and their own houses well Paraphrase 12. And as of the Bishops so of the Deacons let them be those that have not put away former wives upon dislikes and married others see note b. but those which either have not married or lived constantly with their first wives and duly brought up their children and governed their families 13. For they that have used the office of a Deacon well purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus Paraphrase 13. For though the office of a Deacon be an inferior degree yet it is a step to the higher and they that behave themselves well in it are fit to be assumed to an higher imployment that of rulers or Bishops that greater dignity in the Church of God see note on Joh. 7. a. 14. These things write I unto thee hoping to come unto thee shortly Paraphrase 14. These brief directions I now give thee for the necessary of thy present employment hoping to come quickly to thee my self and furnish thee with all farther instructions 15. But if I tarry long that thou maist know how thou oughtest to behave thy self in the note e house of God which is the Church of the living God the pillar and ground of the truth Paraphrase 15. But if it shall fall out that I cannot come that then by these thou maist for the main be provided and instructed how to discharge the office committed to thee being an office of stewardship or presecture in Gods family the Church not of Idol false but of the one true God the pillar and basis which holds up the truth sustains and keeps it from sinking 16. And without controversie great is the mystery of note f godlinesse God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory Paraphrase 16. The truth I mean of Gods oeconomy at this time which is most precious and valuable and tends mightily to the begetting of all piety and vertue in our hearts And it consists of these so many degrees 1. That God himself took on him our flesh and here on earth visibly appeared among us in an humane shape and did thereby make known his will unto us and that this might be done more convincingly 2 dly the Spirit descended on him at his baptisme and gave testimony of him Mat. 3. 17. and by leading him into the wildernesse to be tempted by the devill convinced him that he was the son of God Mat. 4. and by the power of God upon him he wrought many great and unheard of miracles and so his Apostles after him which testified the truth of all he said and 3 dly in these and in the discharge of his designed office of revealing Gods will unto men he was beheld and confess'd and adored by Angels themselves good and bad fourthly he was by his Apostles preached and proclaimed not only to the Jewes but Gentiles fifthly he was received and believed on by many of all nations through the world and sixthly he was visibly and with a glorious appearance of Angels taken up into heaven there to reign for ever in the glory of God the Father and to exercise power in his Church and by converting of some and destroying of others to propagate his Gospell over the world Annotations on Chap. III. V. 1. A Good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies honestum opus a work of some vertue and excellence in itself as being that which is the consecrating a mans life at least the greatest part of it to the service of God to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward 1 Pet. 5. 4. where as the great reward in heaven Mat. 5. is an argument that the vertue to which it is assigned is a very eminent vertue very acceptable in the sight of God so is this an evidence that the good work here is look'd on as an eminent state of piety so far from being censurable in him that desires it as he ought to doe in order to the glory of God or the love of our brethren or the just provision for their spiritual wants that it is very commendable in him and the desire of it is an act of Christian piety in the more perfect degree as the designing this without putting the flock to any charge is yet more excellent in Saint Paul 1 Cor. 9. 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world ad seculum again such was Demas who had been a fellow-labourer of S. Paul's Philem. 24. Col. 4. 14. but after forsook him 2 Tim. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having loved this present age or world not that this crime was that love of the world which 1 Iohn 2. 15. is a crime in any Christian but that he betook himself to his own worldly secular affaires again forsaking the attendance on the service of God in his Church as he that marries a wife is said to be solicitous for the things of this world how he may please his wife which love of the world though it be not in it self a fault for then marriage could not be faultless yet if it be the taking one off from Ecclesiastical emploiments which hath devoted himself to them will be a fault in him and that was
not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow or idle but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are swift eager dogges and so signifies greedy devourers And to this sense hath Guil. Canterus with full confidence interpreted the phrase Nov. Lect. l. 1. c. 15. But that which to me seems more facile is to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellies as Hesychius doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that take no care but for food and so the word bellies will be proverbially taken for gluttonous persons as in Hesiods Theogenia from whence the latter part of this verse seems to be imitated and lightly changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle annex'd to it will signifie all those sins of uncleannesse consequent to gluttony which are also proverbially express'd by idlenesse as in Sodome Ezech. 16. 49. and so seem to signifie here among the Gnostick hereticks in Crete V. 15. Unto the pure The meaning of this verse will be discern'd by considering the doctrine of the Gnosticks which here and through this whole Epistle he arms them against that talked much of Christian liberty and extended it to the partaking of idol feasts and to all the filthinesse of the flesh calling themselves the Spiritual and Perfect to whom all these things were lawful and indifferent or free These are they that pervert the truth ver 14. teach things which are not lawful v. 11. and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polluted in the latter end of this verse Now the notion of lawful or indifferent is here expressed by pure that is that hath no impurity or turpitude in it defileth not the conscience Of which sort of things the Apostle here pronounceth that to them that live pure lives and unspotted from the pollutions of the flesh these indifferent things may thus freely be used And this he thus expresses To the pure all things are pure that is They that strictly abstain from unlawful freedomes may with a safe conscience use any lawful liberties but to them that are defiled and unfaithful that is to polluted filthy Apostate Gnosticks nothing is pure there is no place for such pretences as these that what they doe they doe with a good conscience their mind and conscience is defiled they are far from those faithful and knowers of the truth 1. Tim. 4. 3. who have this liberty there allow'd them their mind is polluted with pestilent errors and their conscience with knowledge and memory of their foul sins and so Christian liberty belongs nothing to them That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pure and not onely to them that count these indifferent things lawful may appear by the latter part of the verse where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the polluted are set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure to whom nothing is pure or lawful that is the things that are in themselves most indifferent are by them done in a polluted manner their eating things offered to idols is far from being lawful or indifferent in them Christian liberty can never excuse them or be pretended for them CHAP. II. 1. BUT speak thou the things which become sound doctrine Paraphrase 1. But let thy preaching be of those things which agree perfectly with that doctrine which thou hast heard from me see c. 1. 9. 2. That the note a aged men be sober grave temperate sound in faith in charity in patience Paraphrase 2. And for the deacons or other officers of the Church beside the Bishops c. 1. 7. they must be free from all manner of intemperance or excesses of a reverend behaviour discreet orthodox and such as have not been guilty of the Gnostick heresie who have so much love to Christ as to persevere in that profession in time of persecution see note on Rev. 2. b. 3. The aged women likewise that they be note b in behaviour as becometh holinesse not false accusers not given to much wine teachers of good things Paraphrase 3. So for the Deaconesses that they behave themselves as becometh those that are received into holy Orders for the service of God in the Church not backbiters not accustomed to intemperate drinking of wine such as by words and examples may teach good not ill lessons unto others 4. That they may note c teach the young women to be sober to love their husbands to love their children Paraphrase 4. Carefull of instructing and advising of the younger women in all Christian duties 5. To be discreet chast note d keepers at home good obedient to their own husbands that the word of God be not blasphemed Paraphrase 5. staying at home taking care of the family gentle and kind and charitable in all their relations to servants at home and to others that need their charity respectfull and observant of their husbands that Christian religion be not thought to infuse any thing into them contrary to moral vertue 6. Young men likewise exhort to be sober-minded Paraphrase 6. Likewise for the men all those that are under authority see note on Luke 22. d. advise them to take care that they be humble and temperate 7. In all things shewing thy self a pattern of good works in doctrine shewing uncorruptnesse gravity sincerity 8. Sound speech that cannot be condemned that he that is of the contrary part may be ashamed having no evil thing to say of you Paraphrase 8. True doctrine and coming with so much clearnesse of expression and conviction that it is not liable to the censures of any but that they that doe not like but oppose the Christian profession may have nothing to lay to your charge and so be ashamed that they oppose such excellent persons 9. Exhort servants to be obedient to their own masters and unto please them well in all things not answering again 10. Not purloining but shewing all good fidelity that they may adorn the doctrine of God our Saviour in all things Paraphrase 10. but approvin themselves the most truly faithfull servants that can be that by their actions the Christian religion may be well spoken of by all men in this as well as other respects 11. For the grace of God that bringeth salvation hath appeared to all men Paraphrase 11. For the Gospel see note on Heb. 13. d. hath been made known and published to Gentiles as well as Jewes see Luke 3. b. 12. Teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world Paraphrase 12. And the summary doctrines of that are to oblige us Christians to renounce and forsake all impious licentious practices and perform all sorts of duties reducible to three heads toward our selves toward our brethren toward God sobriety justice and piety all the time of our living here 13. Looking for that blessed hope and the glorious appearing of that
particular office of servants that of waiting at feasts Thus Lucian in his Cronosol among the leges Convivales mentions this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the waiters do nothing out of favour or partiality to any where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those that in feasts distribute the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portions to each guest as it follows there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to one a larger or better to another a meaner or lesser piece but equality in all For this we find among those rites or customes of feasts that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributed the portions first to the master of the feast and then to the guests each of them in order either according to the direction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the orderer of the feast or as they pleased themselves when he did not direct onely according to that rule of equality that they should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give one a great another a very little portion This we find in Lucian both in his Cronosol and Epist Saturn and speaking of unjust officers he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the division of a swine the servant gives his master half of it with the head and to the rest a few bones Agreeable to this custome of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving to every man his portion is that of our Saviour Luk. 12. 37. speaking of a master that entertains his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall gird himself like a servant and make them lie down and passing from one to another shall distribute to every man his portion a parallel to which we have in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a rich man entertains his servants and ministers to them he and his friends with him This as was even now intimated belonged primarily to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the governour or orderer of the feast and thus we read of Christ when he entertained the multitudes he acted the part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had given thanks he gave to his disciples as the oeconomus to the waiters and they to the multitudes to every man single his portion So that still the office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to distribute the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the oeconomus break or divide them So that that saying of Christ Mat. 20. 28. and in the same words almost Mar. 10 45. may justly be understood of this custome and this use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of man came not that others might minister to him or distribute favours or shew kindnesses to him but he to distribute to them and as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute that great gift among his disciples and all mankind his life for the redemption of the world Neither is this interpretation resisted or made lesse probable by that which went before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but it shall not be so among you but he that will become great among you let him be your minister and he that will be first let him be your servant as if the words belonged onely to the humility required by Christ of Christian Governours for there be two things there spoken of by Christ concerning the Heathen Rulers to which the Christian are opposed one that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use their servants as Lords and owners of them as of a possession as servants were reckoned by them among their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their wealth or riches and so reap fruit and profit by their labours Which Xenophon calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be profited by them the 2d that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise despotical power over them To which two Christ here opposes these two other duties of a Christian governour in his Church 1. that he shall be beneficial or profitable to those that are under him 2ly that he shall be humble toward them and the first of these is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a minister as the 2d by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a servant and therefore Christ returns and speaks farther to that The son of man came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ministred unto but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister and what that is he farther expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to give his life c. From this festival custome set down in all the parts Joh. 2. 9. where there is beside the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or master of the feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divider of the meats and wine and again the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. which distribute and carry it being divided to each guest we may clearly fetch the office of the first Deacons in the Church who were to distribute to the poor as every one had need under the Apostles as the oeconomi or chief dispensers and to take off that toyle from them and so in like manner at the administration of the Eucharist to be ministerial to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop or Praefect and distribute that wine and bread which he had consecrated See Justin Martyr Apol. 2. But to the former of these that of distributing to the poor the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring in Scripture peculiarly belongs and so still makes good that notion which we now take it in So Act. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send some relief to be distributed to them that want and Act. 12. 25. and 2 Cor. 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liberality of distribution to the saints So 1 Pet. 4. 10. where speaking of hospitality he bids them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispense or distribute that is give and again v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man exercise liberality to the poor So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. the dayly distribution to the poor widowes or as the 16. Canon of the Councel in Trullo interprets the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispensing of necessaries at their tables and therefore Zonaras on that Canon explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispensers of meat meaning I suppose under the chief oeconomus or steward rather the distributers of it Thus in Julian speaking of the Galilaeans as he styles the Christians you shall find saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their feasts of love and entertainments and distribution at tables by which saith he they allured many to their religion So in Procopius's scholia on 1 Sam. 9. there is mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sure is ill rendred Apostolorum ministrantium of the Apostles that ministred and should be rendred in the passive sense administratione or liberalitate aliorum utentium they that were ministred to for so he adds out of S.
performed as free-will offerings and so divided themselves from the rest of the profane world which did not as they did nay from the Haesidoei themselves who performed as much as they but did not think themselves or others obliged by law to doe so and therefore were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate or divided from other men and by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sect that required the most exact performances of any By this it appears that these were not any order or sort of men setled by law which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rulers over them but only a sect of which some of all orders of men were and indeed a prevailing sect taken up by most of the chief men of the nation the Elders in the great councel or Sanhedrim in Jerusalem and the Rulers in the Consistories in other cities which therefore are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and those rulers Pharisees one of whom is here spoken of and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the rulers that were Pharisees V. 18. With one consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the Syriack adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the feminine numeral which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one And there is little question but S. Luke so rendred that Syriack word Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one literally with this phrase and consequently 't is best rendred presently See our learned Mr. Fuller in his Miscellanies V. 35. Land The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be guess'd first by that saying of Mat. 5. 13. You are the Salt of the earth that is the persons by whom the whole world of men must be seasoneâ— and 2 ly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth or 〈◊〉 and ordinarily for the men the inhabitants of the earth as 1 Sam. 27. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smiting the earth and the like very often From whence 't is easie to conclude that for the salt to be usefull or fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the earth is to be proper for the use of men and if by its illnesse it cease to be so 't is of all other things the most unprofitable for whereas other things being not fit for men may yet be fit for the dunghill salt by its naturall impropriety is debarr'd even from that most inferior degree of profitablenesse But perhaps and indeed mâ—st probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may in the husbandmans notion signify land whether pasture meadow or tillage all which are improved by manure So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Heb. 6. 7. Now two sorts of manure there are Some things have a peculiar propriety to the enriching of ground and are used alone without mixture of any thing else with them as to some ground marle lime c. Some things having not this propriety in any speciall manner yet being in mixture with those that have are fit for this turne and of such generally our mixum's or composts are made wherein all kind of dung being one speciall ingredient that mixum may well be the thing that is here express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dunghill whither as is here intimated many other things are cast as well as dung Now salt which is very good for domestick uses when that loses its virtue when 't is corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so is no longer good for those uses 't is likewise good for nothing else Other things when they are corrupted do but change their use dung it self in the utmost degree of putrefaction is good for enriching of land but salt corrupted quite unlike other putrid things is not good singly by it self to be laid on any sort of land no nor in mixture or compost with any thing else no not with dung which is most usefull And this is the state of a putrid disciple a corrupt Christian he doth hurt wheresoever he is but no kind of good and therefore as a wicked and not onely unprofitable servant or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable is the worst character that can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 is cast out as here the unsavory salt as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—jectaneous or reprobate whereas the good Christian is elect precious a good and faithfull servant very profitable to his Masters use and honour and the advantage of other men In this expression of our Saviours of salts loosing its savour one thing farther may deserve to be added from the Chymists doctrine of salt For it is certain that salt if we speake strictly is not capable of being made insipid nothing in nature being able so to worke upon that fix'd incorruptible principle It is therefore necessary that in this place by salâ— loosing its savour we understand a mix'd body wherein salt abounds so in our vulgar dialects especially in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the common name of salt and salt-bodyes and is indifferently rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then t is most true that salt may loose its savour that is that in such a body the salt may be either removed and drain'd forth and then the body will be really insipid or buryed in a mass of other prevailing elements and then to us it will appeare insipid and be justly said to have lost its savour And on these terms our Saviours parable exactly corresponds with the process of nature in all mix'd bodyes For when in their dissolution their spirit Phlegme and Sulphur are called forth the remainder yet is in several cases â—educible into the ancient forme and when it is not yet it is usefull to many and those noble purposes at least it is helpfull to the ground to make it fertile Thus corrupted fruits and plants the excrements and carcasses of living creatures thus lime and ashes and burnt land are profitably used in tillage some immediately applyed others after digestion and being putrifyed But if at last the salt be draind out of these or any other bodyes what is left is an useless elemental earth in the Chymists language a Caput mortuum or terra damnata and is not fit for the land to be immediately laid upon it nor yet for the dunghill or mixum there to be rotted a while and then made use of but possibly good for walkes or allies where we would have nothing grow there to be trodden under foot of men as it followes in the text Accordingly in the Primitive discipline the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did cast themselves at the feet of the pious Christians as meriting to be trampled on by them and calling to all that enter the Church to tread on them as
know that Christ is in his Father that is that he came truly with Commâ—ssion from him and hath kept close to the discharge of it varied not from it in the least That that is the meaning of being in his Father may appear by the use of it again c. 17. 21. that they all may be one as thou Father art in me and I in thee that is that they may agree in the same doctrine as my Father and I agree perfectly in the same I teaching what is his will should be taught and nothing else But more evidently here v. 10. Dost thou not believe that I am in the Father and the Father in me i. e. whatsoever I doe or teach is the power of God and the doctrine of God in me as it follows the words which I speak are not from my self but the Father that abideth in me he doth the works v. 10. v. 11. to the same purpose that the miracles which he doth he doth from God and that is a proof that his doctrine is the doctrine of God This the Fathers raising him from the dead and taking him up to heaven will convince them of see c. 16. 10. where his going to the Father is mentioned as a means to convince them of righteousnesse i. e. both that he was a righteous person and that he taught them the true way of righteousnesse 2 ly They shall know that Christ continues in them communicates and derives his power to them that he hath not forsaken them v. 18. as by his death they were apt to suspect he did but are convinced of the contrary by his resurrection 1. by his appearing to them 2 ly by his going to heaven only as he saith to prepare a place for them and then to come meet and conduct them thither v. 3. and 3 ly by his sending his Spirit to them to fit them to be his successors on earth which is the principall thing in this chapter Now their obedience and the sincerity thereof to him is not any third principal thing that they were thus to be convinced of by this miracle of Christs resurrection being a thing which if it were in them they might possibly know without Gods working miracles to testifie it and again their knowing of this would be an effect or consequent of those former convictions not a principal branch antecedent as in the order of the words it lies to the latter of them That therefore which the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye in me seems to point at in this place is only this that whereas the world should never see Christ again so they that remained in him his faithfull and obedient disciples upon which the whole promise of the Paraclete is built in this chapter v. 15. should partake of the blessing and fruits of his appearance and of the Paraclete and that as they had continued faithful to him he in like manner would be sure to perform his promise to them make them his successors in his power in the Church and preachers of the same doctrine which he had taught from his Father And so that is the plain meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you are in me so I in you which was the only second thing they needed to be convinced of Though by the way I say as this was the rewarding of their obedience and fidelity to him so also would it be a testimony from God of the sincerity of it which he was pleased thus to accept and reward That this is the right interpretation of this verse appears by the next verse 21. where he that loves Christ and keeps his commandments that is that is in Christ here is the subject to whom the promise is made of Christs manifesting himself unto him which hath appeared to be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I in him By which it appears that the fidelity to Christ is the qualification or condition required in the subject to make a man capable of the manifestation of Christ to him which would not be afforded to any others And the same is the importance of v. 23. CHAP. XV. 1. I Am the true vine and my Father is the husbandman Paraphrase 1. And as he was going on the way he said to those that were neer him John c. I am the true see ch 6. f. generous fruit-bearing vine Jer. 2. 21. my blood as the blood of the grape shall rejoyce the heart of God and man Jud. 9. 12. And my Father who hath thus planted me in this world here below hath the whole ordering of all that belongs to me and every branch every believer every member of my mysticall body 2. Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit Paraphrase 2. Every barren member of my body every unprofitable disciple or Christian he proceeds to excision of Every one that is fruitfull he diligently pruneth and useth all other probable means to render it more fruitfull 3. Now ye are clean through the word which I have spoken unto you Paraphrase 3. You are already sanctified by the operation of my doctrine and spirit upon you though you may need farther pruning in order to that greater degree of fruitfulnesse v. 2. 4. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me Paraphrase 4. Doe ye therefore take care by your obedience and constancy that I may be so fastned in your hearts that I may never be out of them or be provoked to withdraw my self from you For this presence of mine is absolutely necessary to you to make you fruitfull As a branch cut off from the vine withers presently is farre from bringing forth any fruit so he that falls off or is by my Fathers just judgment on him broken off from me deprived of that grace which as juyce is distributed to all the branches as long as they are in the body can never bring forth any good 5. I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me ye can doe nothing Paraphrase 5. He that adheres and keeps fast to me and consequently I to him he by the grace communicated from me to him will be enabled to bring forth much fruit he and none but he 6. If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned Paraphrase 6. If ye break off from me and are by your selves as branches separated from me into whom you are ingraffed by faith and obedience ye straight wither away and are fit for nothing but the fire 7. If ye abide in me and my words abide in
wonders in heaven above and signes in the earth beneath blood and fire and vapour of smoke 20. The sun shall be turned into darknesse and the moon into blood before that great and notable day of the Lord come 21. And it shall come to passe that whosoever shall call upon the name of the Lord shall be saved Paraphrase 19 20 21. And after that there shall be many fearfull stupendious sights and prodigies and many great slaughters in Judea as foretunners and presignifications of the great famous destruction see Mat. 3. 11 12. which shall befall this people foretold by Christ Mat. 24. see Heb. 10. a. for their crucifying of Christ and from which the only way to rescue any is to repent and acknowledge Christ which to gain men to was the design of the coming of the holy Ghost Joh. 10. 8. 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles wonders and signes which God did by him in the midst of you as ye your selves also know Paraphrase 22. This Jesus of Nazareth being demonstrated to be sent from God by the mighty works which by him God hath done among you all which you know to be true and of which ye your selves are witnesses 23. Him being delivered by the determinate counsell and foreknowledge of God ye have taken and by wicked hands have crucified and slain Paraphrase 23. Him being permitted by God to fall into your hands God withdrawing that protection which was necessary to have preserved him from them and this by his decree that he should lay down his life for his sheep in order to that great designe of mans salvation toward which he did by his foreknowledge discern this the fittest expedient ye apprehended and crucified most wickedly 24. Whom God raised up having loosed the note c pains of death because it was not possible that he should be holden of it Paraphrase 24. But God hath raised him again delivering him from the power of death not suffering him to continue dead the goodnesse of God being ingaged in this not to suffer an innocent person so unjustly and unthankfully handled by the Jewes to lie under death and besides many other things the prophecies of him necessarily requiring that he should not 25. For David speaketh concerning him I foresaw the Lord alwaies before my face for he is on my right hand that I should not be moved Paraphrase 25. For of him saith David Ps 16. 8. I waited and looked with all affiance and confidence on God for he is my defender so as to keep me from miscarrying 26. Therefore did my heart rejoice and my tongue was glad moreover also my flesh shall rest in hope Paraphrase 26. For this my glory that is my tongue because that is the member the instrument of glorifying God shall rejoice and my flesh shall rest confident 27. Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Paraphrase 27. For though I die yet shalt thou not leave me so long dead as that my body should be putrefied that is thou shalt raise me from death before the third day be past 28. Thou hast made known to me the waies of life thou shalt make me full of joy with thy countenance Paraphrase 28. Thou hast cheered me abundantly refreshed me with thy favour 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us untill this day Paraphrase 29. Let me therefore speak to you freely and without any reservednesse see note on Joh. 7. 13. concerning that David that thus spake that he died like other men and had a solemn interment and we still have his monument to shew from whence he never rose 30. Being therefore a prophet and knowing that God had sworn with an oath to him that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his throne Paraphrase 30. And therefore not speaking of himself but by way of prediction of the Messias knowing that he should infallibly spring from his loynes that was to be prince and ruler of his Church 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption Paraphrase 31. This speech of his was prophetick referring to this resurrection of Christ whereupon 't is said that his foul should not continue in state of separation from the body In which state though it were for a while yet it continued not so long till the body was corrupted that is not the space of 72 houres or three daies 32. This Jesus hath God raised up whereof we all are witnesses Paraphrase 32. And accordingly hath God raised up Christ within that space of time within three daies and all we Apostles are eye-witnesses of it 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which we now see and hear Paraphrase 33. Being therefore assumed to his regall state and office in heaven and God having performed to him as all his other so peculiarly this promise made to him of giving him power to send the holy Ghost he hath accordingly now sent him and this prodigie which ye now see and hear is an effect of that viz. the speaking with tongues which the hour before they understood not 34. For David is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand 35. Untill I make thy foes thy footstool Paraphrase 34 35. For this cannot be interpreted of David himself though he spake it in his own person for he never went to heaven bodily and so cannot be said to be exalted to God's right hand while his enemies are made his footstool But he speaks of him of whom this was to be verified as of his Lord The Lord saith he said to my Lord Psal 110. 1. 36. Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Paraphrase 36. This great important truth therefore I now proclaim unto you that that Christ whom ye Jewes have crucified God the Father hath raised up and by assuming him to his right hand setled him there as a head of his Church instated him in the true kingly office of the Messias 37. Now when they heard this they were pricked in their heart and sâ—â—â— unto Peter and to the rest of the Apostles Men and brethren what shall we doe Paraphrase 37. Upon these words of Peter they had great compunction and as men that were willing to doe any thing to rescue themselves from the guilt of so horrible a sinne as crucifying the Messias they cried out most passionately to
from the beginning v. 24. that is from the beginning of Christs appearing among them at his Baptisme when the Holy Ghost thus descended was such a truth as they were never to part with And so v. 27. the unction again that is that which God had afforded them to demonstrate that Jesus was the Messias teacheth you of all things that is gives you assurance of the truth of the Gospel of Christ and is truth and not a lye that is infallibly true and fit to be confronted unto and to fortifie you against all those that come to deceive you v. 26. CHAP. XI 1. AND the Apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God Paraphrase 1. Christians in Judaea heard that the people of other nations which were not Jews had embraced the doctrine of Christ 2. And when Peter was come up to Jerusalem they that were of the circumcision contended with him 3. Saying Thou wentest in unto men uncircumcised and didst eat with them Paraphrase 2 3. And at Peter's coming to Jerusalem the Jewish Christians who though they were converted to Christianity yet still continued constant to the observation of the Mosaicall law of circumcision of abstaining from unclean things and the conversation with men of any other nation c. accused him that he conversed freely with those that were not circumcised Cornelius c. and eat with them which the Jews count absolutely unlawfull 4. But Peter rehearsed the matter from the beginning and expounded it by order unto them saying Paraphrase 4. And Peter thus made his Apology giving an exact account of all that had befalne in this matter 5. I was in the city of Joppa praying and in a trance I saw a vision a certain vessel descend as it had been a great sheet let down from the heaven by four corners and it came even to me Paraphrase 5. See note on c. 10. d. 6. Upon the which when I had fastned mine eyes I considered and saw four-footed beasts of the earth and wild beasts and creeping things and fowls of the aire Paraphrase 6. beasts and fowls and creepers of all sorts clean and unclean 7. And I heard a voice saying unto me Arise Peter slay and eat Paraphrase 7. make no distinction of clean and unclean but eat freely of any which thou seest 8. But I said Not so Lord for nothing common or unclean hath at any time entred into my mouth Paraphrase 8. I have always observed this distinction commanded by the law of Moses and must not now break that law whatsoever thou seemest to command me 9. But the voyce answered me again from heaven What God hath cleansed that call not thou common Paraphrase 9. 'T was God that made that distinction by his law to the Jews and there is no naturall turpitude in eating any kind of meat save onely as it is prohibited by God and therefore God that made that law abrogating it again and making all meates clean or free to be eaten thou art not to think any interdict lyes on any but freely to eate of all 10. And this was done three times and all were drawn up again into heaven 11. And behold immediately there were three men already come unto the house where I was sent from Caesarea unto me Paraphrase 11. And as soon as I had seen this vision there was a thing fell out which made me discern to what end this vision was designed not onely to reveal to me the lawfulnesse of eating all sorts of meats but more principally of conversing with and preaching the Gospell to the Gentiles for 12. And the Spirit bad me go with them nothing doubting Moreover these six brethren accompanied me and we entred into the mans house Paraphrase 12. And the Spirit of God by a secret afflation or incitation See note on c. 8. f. commanded me to make no scruple this was the interpreting of my vision to me but freely to go along with them though they were not Jews or circumcised Proselytes And these six men converted or Christian Jews went along with me and we all went into the house of Cornelius a Gentile but Proselyte of the Jewes though uncircumcised 13. And he shewed us how he had seen an Angel in his house which stood and said unto him Send men to Joppa and call for Simon whose surname is Peter Paraphrase 13. And he told how in a vision received from an Angel in this house of his and might not we enter where an Angel had been before us sent by God immediately as we also were he was commanded to send to Joppa for Simon Peter to come to him 14. Who shall tell thee words whereby thou and all thy house shall be saved Paraphrase 14. Who said the Angel shall teach thee that doctrine by believing and embracing of which thou and all thy family if they believe also shall be made heires of everlasting salvation 15. And as I began to speake the holy Ghost fell on them as on us at the beginning Paraphrase 15. And I had not long discoursed with them and preached the Gospel of Christ but the holy Ghost came down see c. 10. 44. upon Cornelius and his company either in the same manner or with the same effects as he did upon us Apostles Act. 2. presently after the ascension of Christ before we entred upon our office 16. Then remembred I the word of the Lord how that he said John indeed baptized with water but ye shall be baptized with the holy Ghost Paraphrase 16. And I could not but apply to these also what Christ said to us viz. that John Baptist's manner and ceremony of receiving Proselytes should be much exceeded by another which should befall us and some others see note on c. 1. a. the descent of the Holy Ghost upon us 17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God Paraphrase 17. And therefore when God hath allowed these Gentiles the same privilege which he bestowed on us after our continuing stedfast to the faith of Christ so long attending him as his constant disciples when that which we look on as the solemnity of our mission or Apostleship the descent of the Holy Ghost hath been also allowed to them it must have been a downright disobedience to God if I had made a scruple to receive them into the Church or indifferently to preach unto or converse with them 18. When they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life Paraphrase 18. With this account of Peters they were satisfied and blessed God for that communicativenesse of his goodnesse that he had afforded the same mercy to the Gentiles as to the Jewes that if they will return and amend and receive Christ they shall be saved and that he had
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to keep their affairs in good order Thus Diod. Siculus l. 5. p. 305. speaking of the antient Gaules There lies saith he in their temples a great deal of gold consecrated to their Gods which yet none of the natives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touch that is steal away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their superstition that is reverence which they bear to their Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the men are extremely covetous So the same author speaking of Imilco l. 14. p. 295. After an act of sacrilege saith he he condemned himself and died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaving to his citizens much superstition which the Interpreter rightly renders Dei reverentiam reverence of God So in Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading to superstition or the worship of the Gods and exhorting them to be pious making superstition and piety all one exactly So in an Edict of the Emperour Tiberius set down by Josephus l. 19. c. 4. where immunities are by him allow'd the Jews on condition that they misuse not the Emperours kindnesse towards them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they do not set at nought the superstitions that is Religions some of which he that wrote the Edict thought to be true and therefore took that care of them of other nations And though being by the Heathens used for the worship not of the true God but of their Daemons dead men and Angels deified by them it be justly detested by us Christians yet still this is not an argument that that word is used in an ill sense any otherwise then Religion it self is also because false heathenish religions are looked on with the same aversation also by all that count them such to which agrees that of the Etymologist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word among the heathens is taken for a good thing but among us Christians for impiety Besides these there is yet one farther acception of the word for the use of magicall spells ligatures characters c. execranda superstitio ligaturarum quibus inaures c. non ad placendum hominibus sed ad serviendum daemonibus adhibetur Aug. Ep. 73. that execrable superstition of ligatures among which are the ear-rings c. used not to please men but to serve devils Of these indeed there were store among the worshippers of false Gods a catalogue of which Clemens Alex. Str. 3. p. 312. tells us was to be seen in Menanders comedy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scoffing at those which make every accident almost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign of something divine by the flight of birds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer the feeding of chickens by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striking a staffe against the ground to which the Prophet is thought to referre Hos 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auspicious signes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightning on the right side Hom. Il. 2. which they that used are by Suidas said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be superstitious observers of signes See Aug. de doctr Chr. l. 2. The like may be said of ominous and auspicious days the not observing of which Hesiod makes to be impiety and designes his whole book of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These being heathenish observations consequent to their Religions as they are justly branded by those that dislike their Religions so among them that disliked them not they were taken for branches of piety also and so still fasten no ill character upon this word absolutely considered V. 23. To the unknown God Concerning this Altar at Athens inscribed to the unknown God there is a famous story in Laertius in Epimenid that in time of pestilence at Athens Epimenides being accounted by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one most beloved of God was consulted by them who appointed this lustration for the city Taking many sheep black and white he brought them into Areopagus and permitted them to goe whither they would appointing some to follow each and whereever they lay down there to kill and sacrifice them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a fit God or to a Gâ—d to whom sacrifices were due and so the plague ceased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence saith he is it that among the Athenians in publick places there are Altars that have no names on them So Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strange Gods are worshipped among the Athenians which Apollophanes reckons up in his Cretians So in Philostratus l. 6. c. 7. of Apollonius mentioning Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he where are built altars of unknown daemons or Spirits or Gods And so Lucian in his Philopater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the unknown God at Athens And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We having found and worshipt the unknown God at Athens will stretch out our hands to heaven and give thanks to him And so saith Pausanias that there were at Athens Altars of unknown Gods And the same Author mentions among the Lydians or Persians some Sacrifices that by invocation of an unknown God and a forme which he calls barbarous because not understood by the Graecians the God of Abraham c. brought fire down and burnt the wood upon the Altar Eliac l. 1. which is a description of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Strabo l. 15. which may well be thought an imitation of that fact of Elias in Ahabs time who by invoking the name of God brought down fire upon the Altar Of Saint Pauls making use of this inscription at Athens against the Heathens see Photii Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 114. V. 28. In him we live This seems to have reference to an old Iambick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him we live these mortal lives and move and are And so that which followes will be more literally true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some urging two sayings of the Pagans this and that of Aratus following CHAP. XVIII 1. AFter these things Paul departed from Athens and came to Corinth 2. 2. And found a certain Jew named Aquila born in Pontus lately come from Italy with Priscilla his wife because that Claudius had commanded all Jews to depart from Rome and came unto them Paraphrase 2. Claudius the Emperor of Rome having about this time toward the latter end of his reign see note on c. 26 a. made an Edict to banish the Jews out of his dominions especially from Rome and Italy and those parts 3. And because he was of the same craft he abode with them and wrought for by their occupation they were tent-makers Paraphrase 3. And Paul being by trade a tent-maker as they were associated and wrought in his trade with them 1 Cor. 4. 12. and 9. 6 12. 4. And he reasoned in the
synagogue every Sabbath and perswaded the Jews and the Greeks Paraphrase 4. And every Sabbath he preached the Gospel in the Synagogues of the Jews labouring to convince them all that were present both Jews and Grecians viz. those that were Greeks by birth but Proselytes to the Jews Religion 5. And when Silas and Timotheus were come from Macedonia Paul was note a pressed in spirit and testified to the Jewes the Jesus was Christ Paraphrase 5. Paul being extraordinarily troubled or grieved at the obstinacy of his countreymen the Jewes did his utmost to convince them that Jesus was the Messias or else he was very earnest in discourse spake very vehemently to them on this subject resolving to make it his last and upon their refusing to presse no more to leave them and preach to the Gentiles 6. And when they opposed themselves and blasphemed he shook his raiment and said unto them Your blood be upon your own heads I am clean from henceforth I will goe unto the Gentiles Paraphrase 6. And when they not only withstood him but railed or used him contumeliously he used that ordinary ceremony of shaking his shooes or other his garments noting thereby his opinion of their great unworthinesse of having the Gospel farther preacht to them and withall aboding sad consequents to them And he said unto them Having thus warned you I am free from the guilt of your destruction which will certainly come upon you I will stay no longer among you Jewes but without any scruple preach to the Gentiles of this and other cities 7. And he departed thence entred into a certain mans house named Justus one that worshipped God whose house joyned hard to the synagogue Paraphrase 7. And going out of the synagogue he went into a private house in Corinth the house of one Justus by birth a Gentile but a Jewish Proselyte 8. And Crispus the chief ruler of the synagogue believed on the Lord with all his house and many of the Corinthians hearing believed and were baptized 9. Then spake the Lord to Paul by night in a vision Be not afraid but speak and hold not thy peace 10. For I am with thee and no man shall set on thee to hurt thee for I have much people in this city Paraphrase 9 10. Fear nothing for I will be present with thee to secure thee from all harme but on the contrary preach confidently in this place considering that though some oppose yet there be many pious men in this heathen wicked city that will receive the Gospel 11. And he continued there a year and six months teaching the word of God among them Paraphrase 11. preaching the Gospel to them of Corinth and of all Achaia and farther instructing and confirming them that received it 12. And when Gallio was the deputy of Achaia the Jewes made insurrection with one accord against Paul and brought him to the judgment-seat Paraphrase 12. But the Jewes throughout the whole region of Achaia banded against him and brought him before the tribunal of Gallio the Proconsul of that province 13. Saying This fellow perswadeth men to worship God contrary to the Law Paraphrase 13. another way then what the Law of the Jewes v. 15. determines 14. And when Paul was now about to open his mouth Gallio said unto the Jewes If it were a matter of wrong or wicked lewdnesse O ye Jewes reason would that I should bear with you Paraphrase 14. See note on chap. 13. d. 15. But if it be a question of words and names and of your Law look ye to it for I will be no judge of such matters Paraphrase 15. But seeing the question betwixt you is only a verball controversie as whether Jesus be to be called and acknowledged the Messias and of names whether it were lawfull for Christians by that name or by that of Disciples c. to distinguish themselves from incredulous Jewes and concerning the law of you Jewes whether it condemn all Gentiles that are not circumcised and make it utterly unlawfull to converse with such all which are things of that nature that I understand not and of which consequently I am no competent Judge and seeing there is yet no law set out by the Emperours against Christian religion for this was in the reign of Claudius who set out an Edict against the Jewes v. 2. but none against Christians any otherwise then as they were comprehended under the name of Jewes this matter belongs not to my cognizance I will not meddle with it see note on chap. 26. a. 16. And he drave them from the judgment-seat Paraphrase 16. And he cast their enditement out of the court 17. Then all the Greeks took Sosthenes the chief ruler of the synagogue and beat him before the judgment-seat and Gallio cared for none of these things Paraphrase 17. And Sosthenes one of the rulers of the Jewish Consistory there which appeared in this complaint against Paul was by some of the natives of Corinth upon Gallio's shewing a dislike of their businesse v. 16. strucken in the court and the Proconsul took no notice of it 18. And Paul after this tarried there yet a good while and then took his leave of the brethren and sailed thence into Syria and with him Priscilla and Aquila having shorne his head in Cenchrea for he note b had a vow Paraphrase 18. who had made a vow of a Nazarite for a time not to shave his head after which expired it was the manner to cut it solemnly and accordingly so he did at Cenchrea 19. And he came to Ephesus and left them there but he himself entred into the synagogue and reasoned with the Jewes Paraphrase 19. And in his way to Syria v. 18. he came to 20. When they desired him to tarry longer time with them he consented not 21. But bade them farewell saying I must by all means keep this feast that cometh in Jerusalem but I will return again unto you if God will and he sailed from Ephesus Paraphrase 21. I will be at Jerusalem before the Passeover but after that I design with God's help to return to you 22. And when he had landed at Caesarea and note c gone up and saluted the Church he went down to Antioch Paraphrase 22. And in his journey to Jerusalem he landed not at Joppa one haven to Jerusalem but a very dangerous one but at Caesarea Stratonis as his safer landing and from thence went up to Jerusalem and visited the congregation of Christians there and having done so and there kept the feast he went thence to Antioch 23. And after he had spent some time there he departed and went over all the countrey of Galatia and Phrygia in order strengthning all the disciples Paraphrase 23. confirming and farther instructing all the new converted Christians 24. And a certain Jew named Apollos born at Alexandria an eloquent man and mighty in the Scriptures came to Ephesus Paraphrase 24. one that had a great insight
Prisoner should have a chain on his right hand and the other end of it on the souldiers left hand so that they might conveniently go together the chain being of some length Of this many examples he there gives out of authors One especially from Athenaeus of Quintus Oppius for which Aldus's Edition hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prisoner delivered to custody and of Bastarnes whom Manlius Aquilius one that had been Consul and came now in triumph from Sicilie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aldus reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having him bound to him in a long chain went himself a-foot with his prisoner on horse-back Thus here ver 20. S. Paul mentions his chain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am bound with this chain And accordingly Peter being between two souldiers ch 12. 6. is said to be bound with two chains with one of them made fast to one souldier by the other to the other So Paul is bound with two chains that is thus guarded with two souldiers ch 21. 33. THE note a EPISTLE OF PAVL THE APOSTLE TO note b THE ROMANS OF the Epistles of S. Paul and other the Apostles it is first sufficiently known that being written to whole Churches or single persons of Christians they doe presuppose the Christian faith planted among those to whom they write and were not designed to plant it any where and consequently that it is not to be expected of them that they should set down all the necessary doctrines or the foundations of Christianity any otherwise then by way of intimation sometimes as appeared necessary for the confuting some false doctrines which Haereticks had superinduced and scattered in the Churches Secondly then the true reason of the writing all ' the Epistles to the several Churches and of those to single persons to Timothy and Titus they were the same also being to confirm the Churches to fence them against the invasions of Haereticks to reprove the false doctrines or vicious practises that were crept in and to supply all their wants it is consequently to be resolved that the best way to interpret the difficult parts of all these Epistles is to learn and consider by the stories of those times what was the state of those Churches what the opppositions which they then met with what the dangers that were most cautiously to be prevented And of these sorts two eminent parts of story are most known and most usefull to be taken notice of in order to this end First The great scandal taken against the Apostles especially S. Paul by the Jewes which also diffused it self to the Christians that were of that nation and continued zealous for the Law of Moses viz. the Apostles conversing with and preaching to the Gentiles and either by their practise or their doctrine asserting the abolition of Circumcision and other parts of the Mosaical Law this brought upon the Christians very heavy persecutions in every place where the faith was received And as it was necessary for the Apostles to defend and vindicate their practice herein and to answer all the objections that were brought against any part of it so it was very seasonable to fortifie the poor persecuted Christians in their constancy and to encourage them to the bearing of persecutions and that not only by proposal of that eternal reward in another world and of the advantages that were reaped in this exercise of their Christian virtues of both which none that were Christians could be ignorant but as an antidote to the present pungency of their distresses by remembring or advertizing them particularly of the promise of Christ to own and protect and secure those who should cleave fast to him and to that end to come in an eminent and notable manner and that speedily to the destruction of the obdurate Jewes and at the same time and by that means to the deliverance of all his faithfull servants the persecuted Christians From hence is it that there is so often mention under divers phrase of the approach of this coming as that which would support their patience and help them cheerfully to persevere as expecting an issue ere long out of all their troubles And although the future eternal reward in the Resurrection were an excellent motive to this end yet that being supposed and presumed to be believed and acknowledged by all Christians as it was not necessary that this foundation should again be laid so it was not unseasonable to superadde to this and so often to inculcate that other consideration of temporall destruction upon these persecuters and deliverance to the faithfull even in this life the contrary to which being more probable to the eye of the world and more believed by carnal Gospellers was then the great engine used to shake the Christians constancy And upon this observation are founded many interpretations of several passages as in the processe will appear And this was a theme fit to be insisted on and inculcated to the Christians not onely in Judaea but in all other parts where the Faith was planted in Asia and at Rome it self because of the dispersion of the Jewes in all those parts and so of the persecutions caused by them on the Christians To which it was consequent in the divine justice and by the rules of sympathie which are ordinarily discernible in the suffering of members of the same body that not onely in Judaea and Palaestine but in all other parts in Syria and Asia c. these destructions should follow them And so it fell out according to Christs words that whereever the carcasse was thither the Eagles should be gathered together whereever the Jewes were the Roman armies or interdicts found them out and destroyed them And consequently as this destruction of the Jewes was among other ends of just vengeance designed also to rescue and free the Christians in all parts from their pressures so it was reasonable for the Apostles in their Epistles to them in all parts wheresoever the Gospel was received to comfort them with this assurance that it should shortly come to passe To this purpose as we now discern in their writings so Lactantius testifies of their preaching l. 4. c. 21. Petrus Paulus Romae praedicaverunt ea praedicatio in memoriam scripta remansit In qua cùm multa alia mira tum etiam hoc futurum esse dixerunt ut post breve tempus immitteret Deus Regem qui expugnaret Judaeos civitates eorum solo adaequaret ipsos autem fame sitÃque confectos obsideret tum fore ut corporibus suorum vescerentur c. Peter and Paul preached at Rome and that which they preached remained written for a memorial In which as they foretold many wonderful things so this among others that after a short time God would send a King who should destroy the Jewes and make their cities level with the ground besieging them straightly when
of Rome and Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been the plantation of both these the one laying the foundation or first preaching the Faith there the other confirming them v. 11. especially the Gentile part of them Thirdy That S. Peter being the Apostle of the Circumcision or Jewes as S. Paul of the uncircumcision or Gentiles the Church which was now at Rome consisted much of the Jewes that were dispersed from their own countrey and dwelt there but withall of some Gentile-Christians also to whom especially this Epistle is addressed as appears c. 1. 13 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you to whom he writes are joyned with the other heathen nations and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeks and Barbarians v. 14. Fourthly That the Jewish Christians here as in other places Act. 15. 1. and 21. 20. though they had received the faith of Chris◠were yet very zealous for the upholding the Jewish Law the Mosaical rites and consequently opposed the preaching of the Gospel to the Gentiles unlesse they first became Proselytes of the Jewish Covenant of Circumcision and so submitted to their whole Law And this they did especially upon two arguments 1. That the Gentiles being Idolaters and so great sinners and by them styled and counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners by way of eminence were utterly uncapable of the favour or mercy of God and consequently of the benefits of the Gospel 2dly That Circumcision being the seale of Gods covenant of mercy none were capable of mercy from God that were not circumcised This doctrine of these Jewish converts was directly contrary to that which was every were practised and taught by S. Paul For as he freely preached the Gospel to the Gentiles and in every city where the Jewes resisted forsook them and profess'dly betook himself to the Gentiles Act. 13. 46. so he taught the no-necessity of Circumcision and other Mosaical observances as of an abrogated abolished law see Rom. 7. 1. even to Jew-Christians Act. 21. 21. much more to those that from the Gentiles should convert to Christ whose past sinnes how great soever they were yet if they should now upon the preaching of Christ forsake them and accept the faith and obedience of Christ they should freely be forgiven them whereas on the other side without the receiving the faith the Law of Moses Circumcision and Sacrifices c. would not be able to justifie any whether Jew or Gentile-Proselyte from any wilfull sinnes against that Law This was the summe of S. Paul's doctrine at Antioch Act. 13. 38 39. that through Christ is preach'd unto them remission of sins and by him all that believe are justified from those things from which they could not be justified by the Law of Moses that is from the guilt and punishment of known deliberate sinnes of the greatest size even Idolatry it self for which the Law afforded no mercy no place of repentance but inflicted present death in case of sincere reformation As when Heb. 9. 15. Christ is said to be mediator of a new Covenant to redoem us by his death from the transgressions that were under the Law that is from those sinnes for which the Law afforded no pardon upon repentance and reformation And the same is the theme and subject of a considerable part of this Epistle And because the objections of the Judaizers both in the grosse and in every branch of them being familiarly known to the writer are not so distinctly and formally set down by him to receive their severall answers but proceeded to covertly and so as might least interrupt the thread of the discourse this is one chief cause of the difficulty of the Epistle which may be lessen'd by this Praemonition Fifthly That before the time of writing this Epistle Simon Magus and the Gnosticks the darnel which in those first times the devil constantly sowed whereever the Christian faith had entred were come as to other places so to Rome also For in Claudius's time it was that a statue was erected at Rome To Simon the Holy God and to that this Apostle referres 2 Thess 2. 4. which Epistle as hath been said was written four years before this From whence as it will be easie to believe that many passages in this Epistle referre to and are purposely opposed against that haeresie of the Gnosticks so when we remember the character of these men that they were great asserters of the Mosaical rites opposed and condemned all that neglected them and yet lived in all the foule villanies of the Gentiles we shall the lesse wonder that a great part of this Epistle being address'd to Christians at Rome is yet set distinctly to reprehend those Gentile practices c. 1 and 2. and to answer the Jewish objections against the Christians there being so many unclean Judaizing Gnosticks which had crept in among the Christians and every where brought disturbances among them that the Apostle that desired to defend the faith and confirm the weak seducible professors of it could doe nothing more worthy of his Apostleship meaning as he saith when he came among them to withstand these opposers of both sorts with all boldnesse c. 1. 16 17 18. and particularly to justifie and vindicate his practice of preaching the Gospel to the Gentiles who neither by their former sinnes nor their want of Circumcision were praejudged or excluded from receiving benefit by it at which the Judaizers were so much offended That this was the occasion of this Epistle and that this was the theme accordingly set upon c. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to the Jew first and also to the Greek and pursued from thence to the conclusion at the end of c. 15. will appear in the explication of it wherein as we shall find much of difficulty in many places as particularly in that of c. 11. the passage which S. Peter seemed to have pointed at 2 Pet. 3. 16. so our having this grand scope of the Apostle in our eye the vindication of this act of Gods providence as in calling the Gentiles so in leaving the obdurate incredulous Jewes will be very usefull to extricate the reader out of those difficulties which the abstrusenesse of the writing and the unobserved concise passing from one Jewish objection to another rather glancing by the way at their known objections then solemnly proposing and answering them have first caused and then some inconvenient praejudices and praepossessions have improved and enhansed and at length made appear so insuperable In order to which it is that I have in this Epistle taken liberty to enlarge the Paraphrase to a great length in many places by inculcating and by way of parenthesis interserting those heads of discourse which I conceive are chiefly referred to and from the observing of which the explication doth principally proceed conceiving this length and circumlocution the shortest way to my designed end the clear
III. V. 15. He shall suffer losse Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here it may first be enquired whether it belong to the man or to his work both immediatly precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any mans work That which inclines it to signifie the work is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes but himself shall be saved which seems to oppose himself to his work that the one shall be lost but the other saved But this is well enough avoided by setting the opposition betwixt the saving of him and the burning of his work precedent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the consideration of that as it answers the former probability so it inclines more strongly to render it the other way that the man not the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be mulcted For that this word signifies not to be lost but to suffer losse hath been said Note on Mat. 16. m. Which cannot be here said of the work of which it had before been said it shall be burnt For what is so doth not suffer a mâ—lct or fine or losse which according to all lawes must be salvo contenemento without utter ruine but is lost and utterly destroyed It remains then that it be spoken of the man whether false reacher or any follower of such that takes up any such false doctrine from him and so upon the doctrine of Christ professing still or not denying of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstructs some false doctrines and erroneous practices And of him it is here said that he shall suffer losse so as the metall that goes into the fire with drosâ—e or embasement mix'd with it is separated from all that mixture and comes out a great deal lesse then it went in loseth all that drosse in that triall of fire Now how this is to be particularly understood of this superstructure of hay or stubble here must be collected from the consideration of the day which is here mention'd ver 13. that it shall declare or reveal That the word Day in all languages signifies judgment and that the day Emphatically or the day of Christ the day of the Lord signified an approaching season of judgment then expected on unbelievers and misbelievers Jewes and Gnosticks all the world over in the Christian plantations see Rom. 13. Note d. and Heb. 10. Note a. And that this is the day or Judgment that is here referred to may appear 1st by the exclusion of all other daies The only two senses that can come in competition are either 1. that it signifie the finall day of judgment or 2. the audience and judicature and sentence of the Apostle when he comes to examine this doctrine For the first that cannot be understood here because the office of the day here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make manifest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reveale v. 13. And therefore supposing there were such a day of conflagration which they that maintain look on as a purging fire to burn up all the ill works of the Christian and fit him for heaven yet the circumstances of the text here doe not belong to that but to another quality of the fire the trying revealing and discriminating one from another as appears by all the phrases here used Every mans work shall be made manifest the day shall declare it shall be revealed by the fire the fire shall try what kind of work every mans is and if any mans work remain that is abides the triall he shall be rewarded As for that of the Apostles coming to judge and censure it is not probably here meant because these hereticks and their followers did not acknowledge the Apostles power but resisted and rejected them as appears in divers other places and oft layes a necessity on the Apostles to vindicate their authority And 2 dly there is no reason to conceive that the Apostle should call his own sentence by the name of the Fire or speak of giving men rewards v. 14. which are to be expected from God But then 2 dly that it be applied to this of the punishment of God now approaching the Gnosticks will appear not only by the mention of the wood hay stubble built on the foundation which evidently denotes hereticall superstructures and it is known that these were the great hereticks of those times and such as will be sure to perish when fire comes but also by the consequents here to the end of the Chapter which make up the known character of the Gnostickâ— For that consisted specially of two thing 1. their doctrines of Uncleanness 2 dly their arts of worldly wisdome to secure themselves from persecutions by complying with the persecutors And both these are here noted that of Uncleanness v. 16 17. by the defiling the Temple of God that is themselves who as Christians are obliged to be holy but by the Gnostick infusions were in danger of all pollutions and those that were immers'd in them the Apostle fortells that they shall be destroyed by this day him shall God destroy v. 17. And so that of worldly wisdome v. 18. If any man among you seemeth to be wise in this world that is prudent for the saving or securing himself from persecutions and dangers here And of this the Apostle gives warning that this wisdome is the greatest folly and that the contrary thereto is the onely wisdome even for this life the constant adhering to Christ the surest means to deliver him from the dangers which here he fears whereas these wise and prudentlal worldlings are likely to be taken in their own craft v. 19. by their arts of securing to destroy themselves and so will appear vain and ridiculous in all their wise contrivances ver 20. according to that of Christ Mat. 16. 25. he that will save his life shall lose it And therefore the form of advise here used is Let no man deceive himself This practice of the Gnosticks in order to the securing themselves was a great mistake the way to bring all destruction upon them when the day of the Lord the vengeance of Christ upon the crucifyers and persecutors of Christians should come suddenly upon them and sweep away the Gnosticks among them And so the whole passage belonging clearly to these the full importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be that they which being not so high in that heresie as to deny the foundation the faith of Christ which many did and are elswhere call'd Apostates and Antichrists and they that denied Christ to be come in the flesh and yet had received some of these Gnostick infusions that particularly of worldly prudence and compliance with the Jewes should contrary to their expectation of gaining by this means suffer losse be in great hazard to be destroyed among them and if they escaped it should be very narrowly the constant faithfull Orthodox Christian being the only one that should be perfectly safe when that
causeth through us thanksgiving to God Paraphrase 11. Having enough to be very liberal at all times which is a most desirable condition and that which brings in thanksgiving and glory to God 12. For the administration of this service not only supplieth the want of the saints but is abundant also by many thanksgivings unto God Paraphrase 12. This charitable and serviceable ministring to and supplying of other mens wants being not only a means to relieve those Christians that are in necessity see note on Mar. 12. b. and so a charity to our brethren but also an invitation and obligation of many mens gratitude unto God and so an occasion if not a speciall act of piety also 13. While by the experiment of this ministration they glorifie God for your professed subjection unto the Gospel of Christ and for your liberall distribution unto them and unto all men Paraphrase 13. Whilst men that see and observe this charity and distribution of yours to the distressed Christians in Judaea blesse and magnifie the name of God first that ye are so ready to believe and obey the Gospel of Christ to confesse Christ by doing what he commands and secondly that by your liberality these poor saints and all others in their sympathy with them doe receive so much benefit from you 14. And by their prayer for you which long after you for the exceeding grace of God in you Paraphrase 14. And lastly they are hereby raised up to pray for you out of that passionate love and affection toward you which the fight of the abundant virtues and graces of God in you doe work in them 15. Thanks be unto God for his unspeakable gift Paraphrase 15. For all this goodnesse of God to you and by you to others his name be ever praised Annotations on Chap. IX V. 8. Make all grace abound There is no way of rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Active sense to make abound and that hath been formerly noted to be ordinary in the New Testament see Note on Mar 14. f. The Greek wanting the Hebrew conjugation Hiphil which denotes making to doe a thing and having no way to supply it but by using the Active voice in that sense so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signifie Neutrally to abound but also to make any man or thing to abound Of which kind there be innumerable examples And so the making their charity to abound toward them here that is Gods blessing their liberality so that it shall enrich in stead of impoverishing them will be all one with the encreasing the fruits of their righteousnesse v. 10. their righteousnesse there signifying their charity as hath been oft shewn and the plenty consequent to their exercises of that virtue being proportionable to the fruit that comes by sowing the hundred-fold encrease which Christ promises even in this life to those that forsake or part with any thing for his sake and accordingly 't is there joyn'd with multiplying their seed where their acts of charity are figuratively call'd their seed and the blessings consequent thereto the fruits of it CHAP. X. 1. NOw I Paul my self beseech you by the meeknesse and note a gentlenesse of Christ who in presence am base among you but being absent am bold toward you Paraphrase 1. Now I that Paul that am so calumniated by some among you and said by way of reproach to be mild and contemptible when I am personally present with you but when I am absent severe and confident toward you I exhort you by the meeknesse and gentlenesse of Christ which was so remarkable in him and which I shall not be ashamed to imitate be I never so vilified for it And as I exhort you so 2. But I beseech you that I may not be bold when I am present with that confidence wherewith I think to be bold against some which think of us as if we walked according to the flesh Paraphrase 2. I beseech God or you that at my coming I may not have occasion to exercise that severity which I think my self obliged to exercise against some who accuse me for a weak behaviour in my Apostleship as either fearing or flattering of men too mild on one of those grounds 3. For though we walk in the flesh we doe not warre after the flesh Paraphrase 3. For though I am an infirm person obnoxious my self to many afflictions and distresses for which you are apt to despise me yet doe I not exercise my Apostleship in a weak manner or by weak weapons 4. For the note b weapons of our warfare are not carnall but mighty through God to the pulling down of strong holds Paraphrase 4. For the instruments of our Apostleship the censures of the Church are not weak or contemptible but such as have a divine force upon the conscience for the beating down all the fortifications which are raised in us against the power of the Gospel or subduing the most refractary offenders 5. Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ Paraphrase 5. But I use the censures of the Church to bring down all the disputings and reasonings of mens understandings against the Christian doctrine all notions and conceits of vain hereticall men to the acknowledgment and practice of the truth 6. And having in a readinesse to revenge all disobedience when your obedience is fulfilled Paraphrase 6. And truly thus I am resolved when you have made good your obedience reduced your selves to good order and demonstrated that to punish those that remain refractary with severity enough For when the whole Church lies in disobedience those acts of severity are not so fit to be used but when the reformation of the greater part is so conspicuous that it may be prudent to proceed against the refractary then I shall not fail in my duty but inflict these censures as shall be fit 7. Doe ye look on things after the outward appearance if any man trust to himself that he is Christs let him of himself think this again that as he is Christs even so are we Christs Paraphrase 7. Doe you judge so slightly and as the weakest and most passionate men are wont only according to outward appearances If any man out of confidence that he is a speciall favourite of Christs think fit to despise me let him consider and by all those arguments by which he will be able to conclude that he is the Disciple or Apostle of Christ he will be 〈◊〉 to conclude it of me also 8. For though I should boast somewhat more of our authority which the Lord hath given us for edification and not for your destruction I should not be ashamed Paraphrase 8. Nay if I should pretend to some more authority from Christ then hath been given to others all
is sufficiently known These when Paul came to Jerusalem laid it to his charge that he preached to the Gentiles that were not circumcised conversed freely with them and Titus being a Graecian and at that time with him they specified to be one of them and him they would have constrained to be circumcised But saith S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though he were such as was pretended and though this were thus pressed by them and though I was by this means likely to aliene the Jewes minds from the Gospel as it was preach'd by me this being an act of confession that I was guilty of what was laid to my charge and so matter of some scandal to the Jewes of Jerusalem yet I that was willing to yield at some times to avoid the scandal of the Jewes to perform some ceremonies of the Law Act. 21. 26. and so circumcised Timothy was resolved not to doe it now because if I did it must appear that those false brethren pretended Christians had overcome me at Jerusalem and that the Church there judged on their side against me and so that Titus had been by order of the Church or Councel of Jerusalem forced to be circumcised Which thing must needs have been matter of so much greater scandal and discouragement to the Gentiles in aliening their minds from the Christian faith and that scandal have been more considerable to the hindrance of the progresse of the Gospel which was to be hoped for more plentifully among the Gentiles then the Jews that I was very resolute and took special care that Titus should not be circumcised And this v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the false brethren that came in to watch what I would doe and to carry it against me in the Councel at Jerusalem which is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing under in the end of the verse By these Paul resolved he would not be worsted and therefore though at other times he was content to comply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some short time yet now he would not doe so that the truth of the Gospel might abide toward you that is that the Galatians that is Gentile Christians might not be scandalized at this compliance which is before meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. lest I should have run in vain that is lest I should discourage and lose the Gentiles which I had brought to the faith as on the other side he went and gave an account at Jerusalem to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminent persons there of his preaching the Gospel to the uncircumcised Gentiles and the reasonsof it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he should now scandalize the Jewes that were Christians and aliene them at Jerusalem and elsewhere from hearkning to him V. 6. But of these What hath often been observed of the usuage of Greek words in these sacred writers otherwise then in the propriety of the Greek language belongs to them must also from words be extended to syntaxis which is oft such as the rules of Grammar and use of authors doth not admit of And this for the most part falls out by the interposing of some parenthesis of greater or lesser length and then prosecuting what was begun before it in another form of construction then that in which it had been begun Some examples of this in an inferior degree are observable Col. 1. 10. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some words interposing the construction is altered and goes on with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And c. 3. 16. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the word of God inhabit in you the construction is soon alter'd into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Ephes 3. 17. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follows v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so chap. 4. 1. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. after a few words follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not regularly cohere with it But this is more eminently observable in the beginning of the second and third Chapters of that Epistle In the second after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there follows a long parenthesis to ver 4. by which means the Verb that should govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted and the period again begun with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath quickned together with Christ was sure the Verb omitted in the first verse So c. 3. 1. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause I Paul a prisoner of Christ Jesus for you Gentiles comes in a long parenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and another involved in that ver 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to the end of the fourth verse and then the former parenthesis resumed again either unto the end of verse 7. and then the form of the construction is changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perhaps to the end of v. 12th or possibly the 13th and then the period begins anew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is For which cause I that Paul the prisoner of Jesus Christ ver 1. beseech you that ye be not discouraged at my tribulations or for this cause I bow my knees c. or yet more probably it concludes not till the end of that chapter the fourth chapter beginning I therefore the prisoner in the Lord beseech you And by this means the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no Verb following it wheresoever the parenthesis be concluded 'T is true indeed some have endevoured to avoid this by acknowledging an ellipsis in that first verse and supplying it thus For this cause I Paul am the prisoner But there be many inconvenices consequent to that rendring And the many other examples of the like shew that there is no reason to flie to that refuge And to omit other instances thus it is twice in this place First v. 4. where having begun the period with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some words intervening by way of parenthesis to the end of the verse the sense begun is not finish'd but in stead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. And then in like manner here v. 6. the period being begun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from these prime men or that appeared to be somewhat by which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received nothing or somewhat like was designed to be joyned to it after the interposing of a parenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whatsoever they were it maketh no matter to me c. the sense is begun again in another form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these prime men added nothing to me So Theophylact on occasion of a reading in his Copy Heb. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the
〈◊〉 signifies may I suppose be best concluded by the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dedicate from whence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of the dedication of the Altar in the book of the Maccabees mentioned in the Gospel Agreeably when men which by their creation after God's image were dedicated to his service had fallen away from him into idolatry or sin the receiving them to Baptisme upon vow of new life was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicating them anew to repentance or new life And accordingly to prepare them for Baptisme they used to confesse their sins and the Catechist to lay hands on them and pray for absolution as it is said of Constantine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He confess'd and obtained the prayers by imposition of hands Euseb de vit Const l. 4. Consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again to renew to repentance is to use some new course of dedicating and consecrating them anew after some foul fall or wasting sin after Baptisme and that was wont to be by Penance and Absolution For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance is sometimes taken for admission to pardon or the whole proceeding of the Church with the penitent in order to his absolution from the Censures So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ask repentance is to demand or beg admission to that course which should prepare them for Absolution Conc. Neoces Can. 52. and elsewhere frequently And so in our 16 th Article the grant of repentance is put to explain that which had been before in King Edward's Articles the place for penitents and in the Augustan confession Absolutionem impertire to afford absolution Art 12. and this according to Scripture-style where to preach repentance is to proclaime admission to pardon upon repentance And therefore when it is here said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible not to be hoped for or attained again to re-dedicate such an one to repentance the meaning will be that such as are here spoken of Apostate Gnosticks that from so high a state of Christians so long continued in shall fall off and joyn with the Jewes in denying of Christ and persecuting Christians are never to hope to be received to the peace of the Church again to have the benefit of their publick prayers as c. 10. 26. it is said of such that there remains no more sacrifice for sin For although for other foul acts of sin sacrificing to Idols c. the ancient Church especially of the Roman Communion allowed place for reconciliation and absolution after a first offence some denying it to a second amplius nunquam saith Tertullian De pan yet to Apostates and those which turned open obstinate enemies after the acknowledgment of the truth this was not allowed And accordingly we read of Julian the Apostate that instead of praying for him they prayed against him And this or the like understanding of these words seems to be the reason that the Roman Church which at first received not this Epistle thinking it to oppose admission to the peace of the Church for any act of known and grosse sin after Baptisme did after receive it into the Canon observing some other interpretation reconcilable with their doctrine of which the words were capable And if this be not thought to come home to the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible because though the Church will not receive such yet it is still possible they may that is easily answered by observing that that word is used sometimes to signifie that which by law may not be done though naturally it may So Josephus against Appion 1. 2. speaking of great offenders saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is impossible to obtain remission of the punishment that is the law permits it not One other notion there is that this place may be capable of by applying it yet more peculiarly to the Gnosticks at that time that they that so foully fell off from Christianity through the Jewish persecutions should in the issue never be capable of repentance the destruction that as a thief in the night should come so unexpectedly on the Jewes should also involve them and sweep them suddenly away And to this belongs that which is added v. 8. that they were neer a curse whose end was to be burnt and to that the place Heb. 10. 26. very well accordeth But the words here have generally been conceived by the antient Church to belong to the Censures and admission to Penance and Absolution and to that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renewing to repentance hath a propriety and that other may be the interpretation of v. 8. and presuppose and fitly be superadded to this and not be exclusive of it V. 7. Blessing What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing here signifies is somewhat uncertain the word being capable of several acceptions That which is most commodious to the matter in hand and contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursing which follows is that it signifie praise or approbation by way of reward the well done good and faithfull servant and the blisse attending it And then as any that doth his duty is said to be approved and any that brings in fruit to be commended by God especially when it is considered that the similitude of the earth is here used to signifie Men who are capable of such payments by way of reward from God if the earth be not and because the similitude is not here applied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being left out it was therefore more reasonable to use this phrase which belongs more properly to the man then the earth more signally to note that what is said of the Earth is meant of the Man It is here farther observable of this earth that the thing for which it is rewarded and for want of which the reprobate earth is cursed is the bearing fruit meet for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom it is plowed not for God that sends it the rain which notes the persons which are meant under the representation of the earth to be those which had gifts given them by God for the use of others and so signally denotes those that had received the Holy Ghost and the extraordinary graces thereof parallel to the rain from heaven in order to the instructing and profiting of others to which end they that make use of those gifts as they ought bring a great blessing on others convert many to righteousness and withall themselves reap the fruit of it shine like starres see Jam. 5. 20. And so this is a farther evidence that it is not the fall of an ordinary Christian but the Apostasie of one that had been partaker of extraordinary gifts which is spoken of in the former verses And that may be matter of admonition to the most perfect not to be high-minded but fear left he thus fall after all this V. 9. Accompany salvation That
offered every year anew on the day of expiation thereby commemorating not only the sins committed that year since the last day of expiation but their former sins again for which they had foremerly sacrificed at the time of committing of them and to typifie that one true sacrifice of Christ that alone is able to do the work for all our sins 4. For it is not possible that the bloud of bulls and goats should take away sins Paraphrase 4. For the truth is it is not in the power of any sacrifice of any beast to take away the guilt of sin or purifie the conscience 5. Wherefore when he cometh into the world he saith Sacrifice and burnt-offering thou wouldst not but a body hast thou prepared me Paraphrase 5. And therefore in the Prophetick Psalm concerning Christ's coming into the world God's despising of those legal sacrifices is mentioned and all that is thought fit to be depended on in order to obtaining pardon for sin is the body of Christ God giving him a body and designing that to crucifixion fitting it for the Crosse as the servants car for the door-post Deut. 15. 17. to which it was to be nailed on which ground of similitude it is that in stead of opening or boaring my ear in the Psalmist t is here framing him or fitting him a body see Note on 2 Cor. 13. c. and so decreeing that to be the perfect and complete sacrifice which was to supply the defects of all the rest 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure Paraphrase 6. And then he adds in the name of Christ speaking to God his Father The offerings of legal sacrifices I know are not acceptable in thy sight or able to reconcile thee to sinners 7. Then said I Lo I come in the volume of the Book it is written of me to doe thy will O God Paraphrase 7. Therefore I that is Christ come according to what he had undertaken and bound himself by bond to his Father in order to that great work of our redemption to perform whatsoever thou my God shalt require of me 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldst not neither hast pleasure therein which are offered by the Law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second Paraphrase 8 9. By which place of the Psalmist Psal 40. it is clear that the sacrifices appointed by Moses's Law are not of any force with God but onely the sufferings and death of Christ the first being in that place wholly renounced and disclaimed and onely the second set up 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Paraphrase 10. And by this gracious will of God which Christ came to perform in the body which God prepared for him v. 5. by offering that body once for all and not by those legal sacrifices which were oft repeated all our sins are explated see note on c. 9. e. and we received into Gods favour as many of us as by performing the condition of sincere obedience still required of us are rendred capable of that great benefit purchased for us by the sufferings of Christ 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Paraphrase 11. Again under the Law the high Priest was wont every year once see c. 7. 27. on the great day of expiation to officiate and offer up yearly the same kinds of sacrifices bullocks c. none of which have power to free the conscience from the guilt or the offender from the punishment of sin 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God Paraphrase 12. But Christ having by his own death made one complete sacrifice which will suffice for the sins of all the world without need of repeating it sealing to all that shall ever liveâ— a covenant of mercy and remission upon repentance hath ever since continued at the right hand of God and shall doe so for ever 13. From henceforth expecting till his enemies be made his fooâ— stool Paraphrase 13. Exercising his regal office in mens hearts and meaning to exercise it also over sin and death it self in abolishing or subduing them both in the resurrection 14. For by one offering he hath perfected for ever them that are sanctified Paraphrase 14. For that one offering of his in his death hath done the whole work once for all completely for all obedient Christians all sanctified disciples of his that having the intercession of Christ in heaven the senâ—ing the Spirit c. adjoyned with it which are the grounds of furnishing us with all grace c. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before 16. This is the covenant that I will make with them after those daies saith the Lord I will put my laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember no more Paraphrase 15 16 17. And of this the Scriptures of the Old Testament doe testifie for after he had premised as the first thing promised in his covenant the writing his laws in their hearts and on their minds and revealing his will and giving them his sanctifying grace for the reforming of their wicked lives he then adds as a second part of his covenant the free pardon of all the sins and transgressions of their former life whatsoever they have been 18. Now where remission of â—hese is there is no more offering for sin Paraphrase 18. And this being done once for all there is no need of any farther sacrifices or Judaical observances for which some of you doe so zealously contend 19. Having therefore brethren boldness to enter into the holiest by the blood of Jesus Paraphrase 19. The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced and the benefit of it being to us so great even to give us liberty see Joh. 7. a. to approach unto God in prayer and apprehension of his promises to have title to heaven it self through what Christ hath purchased for us 20. By a new and living way which he hath consecrated for us through the veile that is to say his flesh â— Paraphrase 20. Which confidence and liberty to enter he hath helped us to by a way never known before and that a clear or living way in opposition to the dead shadows and rudiments under the Law which I say he hath helped us to by passing himself from the outer to the inner tabernacle from this life to another breaking through the veile or partition between them that is through his flesh being
untainted of that which you cannot but have heard being prophecied of in the Old Testament very frequently 〈◊〉 and by Christ Mat. 24. and by us Apostles of Christ see a testimony out of Lactantius in note a. on the title of the 〈◊〉 to the Romans viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes and all the polluted Christians among them and a remarkable deliverance of all the persevering Christians the one an act of Christ as Lord the other as Saviour or deliverer 2. That ye may be mindfull of the words which were spoken before by the holy prophets and of the commandments of us the Apostles of the Lord and Saviour Paraphrase 2. I have now written two Epistles to you both to the same purpose to be remembrancers to you whose minds remain yet untainted of that which you cannot but have heard being prophecied of in the Old Testament very frequently 〈◊〉 and by Christ Mat. 24. and by us Apostles of Christ see a testimony out of Lactantius in note a. on the title of the 〈◊〉 to the Romans viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes and all the polluted Christians among them and a remarkable deliverance of all the persevering Christians the one an act of Christ as Lord the other as Saviour or deliverer 3. Knowing this first that there shall come in the last daies note a scoffers walking after their own lusts Paraphrase 3. But before this come there is one thing to precede a very remarkable defection of many from the Christian profession see 2 Thess 2. 3. according to what was foretold by Christ Mat. 24. 12. and those that thus forsake Christ shall betake themselves to all unclean practices and therefore this is now to be expected 4. And saying Where is the promise of his coming for note b since that fathers fell asleep all things continue as they were from the beginning of the creation Paraphrase 4. And they that do thus forsake the faith shall as a ground of it pretend that they perceive themselves cheated by those prophecies which have promised and foretold this coming of his see c. 1. and Mat. 24. b. which say they is so far from being performed that all things stand unchanged in the same constant form from the beginning of the world till now save onely that all the men that have lived upon the earth father Adam Noah Abraham c. are dead and others now live in their steads among us â—ut for any thing else say they things have gone in a setled constant course ever since the creation without any discernible or observable change 5. For this they note c willingly are ignorant of that by the word of God the heavens were of old and the note d earth standing out of the water and in the water Whereby the world that then was being overflowed with water perished Paraphrase 5 6. To these I answer and first for the latter of these see note on Mat. 7. b. These Atheistical scoffers that suppose or affirm that there hath been no considerable change since the creation do not consider what a change there was once in Noahs time the whole world destroyed with a floud for the sins of impure impenitent sinners such as these who now object thus for the heavens being created at the beginning and the earth to framed that there was abundance of waters within the globe thereof and it self placed in the miast of waters in the cloud round about God being pleased in the creation so to dispose of it in order to the punishing of wicked men at length the windows of the heavens that is the clouds were opened and the fountains of the great deep broken up Gen. 7. 11. and by this means the whole earth was coverred and downed by waters 7. But note e the heavens and the earth which are now by the same word are kept in store reserved unto fire against the day of judgment and perdition of ungodly men Paraphrase 7. But the world which now is by the same appointment of God is now secured that it shall be drowned no more God having given his promise for it Gen. 9. 11. not suffer any other kind of destruction but by fire which is the punishment to be expected by abominable men 8. But beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day Paraphrase 8. This answer being first given to the latter part of the Atheist's objection v. 4. that all things continue as they were since the creation I now proceed in the second place by way of regressus ordinary in Scripture see note on Mar. 7. b. to answer the former part proposed by way of question Where is the promise of his coming that is Sure Gods promise in the Old Testament repeated by Christ Mat. 24. of his coming to punish the obdurate Jews and Gnosticks and delivering the pure persevering believers is not performed And my answer is this That you may be mistaken in reckoning of time in thinking that what the prophets have foretold of the latter days the times of the Messias must be instantly performed as soon as Christ is gone to heaven or else 't will not be performed at all In this matter it must be considered who it is that makes the promise v. 2. an infinite God and then though forty years for example is a very great time among us men whose lives are so short yet with God who is infinite a thousand years is no considerable space but a very short and small duration Psal 90. 4. and therefore though the prophecie be not yet fulfilled about three or four and thirty years after Christ's departure from us yet it may and will most certainly and that within few years now 9. The Lord is not slack concerning his promise as some men count slacknesse but is long-suffering to us-ward not willing that any should perish but that all should come to repentance Paraphrase 9. As for any slownesse in performing his promise of coming which they that expect and desire to reap a sudden fruit of it in their deliverance or that others which would corrupt them and make them fall off through despair of it are apt to charge upon God it is meerly a mistake in them for it is not thus deferred out of want of kindnesse to the preserving Christians but out of abundance of patience and long-suffetance to the worst and an earnest desire that they may all amend and be delivered without which amendment whensover this coming shall be all are infallibly destroyed see Act. 3. 19. note a. 10. But the day of the Lord will come as a thief in the night in which the heavens shall passe away note f with a great noise and the elements shall note g melt with servent hear
and no more strange then for any other living person to have his Martyrdome particularly foretold As for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was killed which may be thought to conclude him already killed sure that is of little weight it being very ordinary for prophecies to be delivered in words which signifie the time past All this may serve for a competent satifaction to the grand difficulty And howsoever in a matter of some uncertainty we may possibly mistake in the particularity of time wherein the Visions were received yet that they belong much of them to the businesse of the destruction of the Jewes there will be little question when the particulars come to be viewed This being thus farre evident it follows to be observed that the destruction of Jerusalem under Titus was but one part of this coming of Christ I mean of the judgments upon the Jewes Many other bloody acts there were of this Tragedy still behind when that was over Not to mention Domitian's edict of killing all David's kin Eusebius l. 3. c. 19. The first I shall insist upon is that under Trajan till whose reign S. John himself lived saith Eusebius l. 3. c. 23. out of Irenaeus l. 2. c. 39. and l. 3. c. 3. and out of Clemens Alexandrinus though not to this part of it In this Emperors time it went very heavily with the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he their calamities came tumbiling in upon them one of the back of another For both in Alexandria and the other parts of Aegypt and even in Cyrene many Jewes behaving themselves seditiously and at last breaking out into open warres and horrid cruelties described by Dion and Spartianus as well as Eusebius and once having worsted the Grecians they of Aegypt and they of Cyrene joyning together under the conduct of Lucuas and overrunning all Aegypt the issue of it was that Trajan sent Marcius Turbo with an army by sea and land horse and foot who in a long continued warred killed great multitudes of them and lest they in Mesopotamia should or suspecting that they had already joyned with them the Emperor sent to Quintus Lucius Aemilius that he should destory them all utterly out of that province and for his care in obeying that command he was saith Eusebius constitued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of Judaea under the Emperor These passages we find in Eusebius l. 4. c. 2. and saith he all the Greek writers of the Heathens who set down the stories of those times have the same verbatim and so indeed they have See Dio as also Spartianus And the number of the slain Jewes in that calamity is reckoned to be no lesse then two hundred thousand in that reign of Trajan's this if there had been none before and if there were no more behind might well be styled a coming of Christ in the clouds against his crucifiers a lamentable judgment on all the tribes of that land and so might own the expressions in that seventh verse and some part of the after Visions But beside this yet farther within few years more in the time of Adrian Trajan's immediate successor who began his reign An. Dom. 118. there befell more sad destructions upon the Jewes and particularly upon Jerusalem it self occasioned by the rising of Barchocheba who being but a villain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that lived by robbing and killing took upon him to come as a Messiah as a light from heaven to the Jewes and therefore styled himself Son of a starre And with those that he thus raised a great warre there was waged by the Romans in the eighteenth year of Adrian at the town Bethek not farre from Jerusalem and the issue was that the Jewes were under a most miserable siege and Rufus governour of Judaea on occasion of this rising without any mercy destroyed all he could come to men women and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius l. 4. c. 6. whole myriads together and to conclude there came out an Edict of Adrian's after the death of the ring-leader interdicting all Jewes and forbidding them to return to their city Jerusalem again or so much as to look toward it to which end the foundations of the Temple were ploughed up by Rufus and so Christ's prophecie not till now exactly fulfilled of not one stone upon another the city inhabited by the Romans new built and named Aelia from Aelius Adrianus and they say the statue of a Swine set over the gate of it reproach the Jewes and banish their very eyes from it And this was another passage which might well be referred to in that place as matter of mournful spectacle to all the Tribes of Judaea and as mournfully represented in some of the Visions To which must be farther added that the unbelieving Jews are not the only men to whom the destruction here reveal'd in these Visions did belong but as notably also and welnigh as soon the erroneous vile Christians of those times which were many of them Jewes also and those that were not Judaizers or compliers with the Jewes viz. the Gnosticks so oft spoken of in S. Paul's Epistles and by S. Peter and S. James S. Jude and S John also with intimation of their approaching destruction which here is visible in the Vision of and the causes of the several destructions that lighted on the seven Churches of Asia if not wholly yet at least on the Gnosticks and other hereticks among them of whom saith Eusebius after the enumerating of their heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they vanished to nothing in a moment and this saith he in Trajan's time l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then in the second place the other enemies of Christ partakers in the crucifying of him and afterward eminent persecuters of Christians those of heathen Rome as will appear in the exposition of the Visions And then thirdly as in a parenthesis Gog and Mogog c. 20. 8. which after the peaceable flourishing of Christianity for a thousand years should waste the Church again the Turks in the East c. And then all the enemies of God at the fatall last day of doom c. 20. 11. That this was the summary matter of these ensuing Visions the most serious pondering of every part soon made unquestionable to me And of it the Reader may here before-hand receive this short scheme viz. that after the Preface in the first Chapter to v. 10. and the Visions about the seven Churches of Asia each of them set down distinctly c. 2 and 3. this book contains First the proceedings of God with the Jewes from the fourth to the twelfth chapter Secondly the infancy and growth of the Church of Christ in order to the heathen world till it came through great oppositions to get possession of the Roman Empire partly by destroying partly by converting the heathen and villanous impure Idol-worshippers from the twelfth to the twentieth chapter Thirdly the peaceable flourishing state of the Church
testimony of them that they hate the deeds of the Nicolaitans Who these Nicolaitans were may appear by Eusebius Eccl. Hist ◠3. c. 29. out of Climens Alex. l. 3. Strom. thus Nicolas the Deacon mention'd in the Acts having a beautifull wife was by the Apostles after Christs ascension reproached and upbraided that he was jealous of her whereupon he brought out his wife before all men and gave any that would leave to marry her saying that this was agreeable to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that men ought to abuse the flesh The same is affirmed by Irenaeus l. r. c. 27. Others which followed him and laid hold of this action and speech of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply and without examination of the meaning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens commit all kinde of filthinesse upon this score without any kinde of shame This speech used by Nicolas and so abused by his followers is by Eusebius said to be the saying of Matthias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we must fight with the flesh and abuse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not allowing it any thing for pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encrease the soul by faith and Christian knowledge And this saith he was Nicolas's meaning in the use of those words and his bringing forth his wife of whom he was said to be jealous was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disdaining of all that carnal pleasure or desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a containing from those pleasures that are so desired by men An argument of the truth of which saith he was this that he never used any other woman but his wife and having children by her they all remained perpetual virgins Which relation of his concerning the person of Nicolas be it true or no 't is yet clear that his followers which are by Eusebius said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter on his heresie and here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicolaitans were guilty of all abominable shamelesse uncleannesse and called that the abusing of the flesh and so made a Christian duty of the most abominable sin and put off all shame and reverence in the acting of it V. 8. Church in Smyrna The strangenesse of Mr. Brightman's interpretations will here again appear so farre from being the speaking of God by him as he pretends that it is manifest that any thing that any mans phansie could represent to him or incline him to wish that it were the meaning of a part of this prophecie might as commodiously be affix'd to it as that to which 't is here applied For first saith he it must observed that Smyrna is northward from Ephesus and Pergamus from Smyrna and thence he concludes that this order similem Ecclesiae progressum proculdubio monstrat doth without all doubt shew the like progresse of the Church still farther from the sun the fountain of light that is from the first purity to greater darknesse till at last it comes to Pergamus the utmost Northern point and then turns back again toward the South What the progresse of the Church hath been from greater to lesser purity need not be disputed but that any such degeneration was noted by the situation of Smyrna toward Ephesus is so farre from being proculdubio farre from all doubt that 't is certainly a fansie of the writers own brain without all ground imaginable in this vision which doth not at all take notice of this situation or descend in the least degree to such minute considerations After this his second observation is that Smyrna signifies myrrhe and that sweet and gratefull to God which being so contrary to the former observation of degeneration to greater impurity noted thereby it may well be expected that the artifice of accommodating it to his purpose must be very strange and so it is for saith he Though in the outward shew that Church was more deformed then the other wanting the splendor and ornament of the due polity or Church-government in which respect the Northern situation agrees to it yet the ardent love of the godly who valiantly contended for the truth in that state of deformity raised up to God a most sweet savour Thus easy is it for a licentious fansie to transform any thing into any thing even into the most contrary shape to make the sweet myrrhe denote the most ungratefull corrupt state of the Church because forsooth there were some in it sweet and gratefull But I demand Were those pious defenders of the truth denoted by Smyrna or not If they were then was it most unjust to affirm that the degeneration from the primitive purity was noted by it if they were not then is it a grosse deceit to render this reason of this denomination the same directly as if he should say that the Church of that age which he referres to was impute and corrupt and that was expresly signified by the name which signifies the greatest purity and acceptablenesse to God V. 9. Say they are Jewes Those that here are said to say that they are Jewes when they are indeed the Synagogue of Satan might probably enough be thought the followers of Helxai in Epiphanius haer 19. of whom he saith that he was a Jew by birth and of Jewish opinions and join'd himself to the Hereticks of that party but did not live according to the Law But because this Helxai was of a later beginning then the matter and persons spoken of in this prophecie seem to be and because such men as he when they did arise I mean Hereticks of all sorts in those times did join together in that great heresie of the Gnosticks we must not fasten this part of this Vision upon any such inconsiderable person as Helxai but resolve that the men here spoken of are directly the Gnosticks who that they might not be persecuted by the Jewes made men circumcise themselves which was directly the pretending that they were as good Jewes as any Circumcision being a mark of the Proselytes of justice and supposing the observation of the whole Law of these see Gal. 6. 12. and Note b. on this Chapter but were not really observers of the Mosaical Law Gal. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they doe not themselves keep the Law perhaps were not themselves circumcised for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the whole complexum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only thus they that make others to be circumcised are not circumcised themselves doe not themselves keep the Law but only doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he there saith make a fair appearance make advantage to themselves to avoid the sury of the Jewish zelots by causing others to be circumcised And of these it is that Ignatius speaks Ep. ad Philadelph when he warns them not to learn Judaisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that are not circumcised Now why these that thus pretend to be