thus it is with God he is very unwilling that any the meanest person upon earth should be lost that might with any care or methods of ours be recovered to piety 15. Moreover If thy brother shall trespasse against thee goe and tell him his fault between thee and him alone if he shall hear thee â—hou hast gained thy brother Paraphrase 15. To this purpose these directions I shall now give which I require to be used in the Church for ever If any fellow Christian of thine doe thee any injury and by so doing offend against God thy charity to him as it must be sure to put off all thoughts of revenge against him to forgive him freely v. 22. so will it oblige thee to use all prudent methods to reduce him to a sense and reformation of his fault and by the same reason this is to be extended to all other wilfull crimes of which thou seest him guilty those being as fit to exercise this part of thy charity towards his soul as any injury done to thee immediately and let this be the method first go and admonish him of it privately so that it have nothing of shame or reproach joyned with it and if he mend upon such admonition there 's an end thou hast reason to rejoyce as at the finding the stray sheep that thou hast been so happy an instrument of his repentance 16. But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established Paraphrase 16. But if this first method of thy charity succeed not another essay must be made take with thee one or two other men either that the crime which thou layest to his charge be so confirm'd to him by sufficient testimony Joh. 8. 17. that he be no longer able to deny it as that which cannot be contradicted or denyed is said to be established Heb. 6. 16. or that the authority of these added to that of thy private admonition may be of more force with him induce him to condemn himself at least be more likely to doe so be more weighty in the presence of two or three 17. And if he shall neglect to hear them tell it unto the Church but if he neglect to hear the Church let him be unto thee as an heathen man and a Publican Paraphrase 17. But if he be still refractary either through non-conviction of the fact or non-contrition for it if this second admonition work not on him then make it a matter of publick cognizance tell it to the rulers of the assemblies saith S. Chrysostome see Power of Keys c. 2. § 12. or tell it in the presence of all the people that before them the Governour may rebuke him as Timothy is appointed to doe 1 Tim. 5. 20. But if this last method succeed not neither if he be still refractary thou art then to look on him as a desperate deplored sinner see Power of Keys c. 2. § 9. fit for the censures of the Church to overtake him 18. Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Paraphrase 18. Which ye therefore to whom now I speak the designed rulers of the Church and your successors the Bishops are in this case to proceed to to use the Keys given to you as Stewards of the house c. 16. 19. for the ejecting of such And I assure you whomsoever see note on c. 11. k. ye shall thus cast out of the Church on earth shall without repentance and submission to your censures and reformation upon them and sincere desire to reconcile and approve themselves to you be by me excluded from steaven These censures of yours inflicted by this commission from me shall be back'd by me And so whomsoever ye shall upon sincere repentance receive into the peace of the Church again he shall by me be pardoned also 19. Again I say unto you that if two of you shall agree on earth as touching any thing note b that they shall ask it shall be done for them of my father which is in heaven Paraphrase 19. As for the second of the three admonitions spoken of v. 16. see note on c. 7. b. this I assure you that as the assize of three men among the Jews had some power so shall any two or three Christians joyning in such a reprehension be considerable in this matter having the priviledge of Gods presence as in their prayers thus united so in their united admonitions to give them authority assistance and blessing 20. For where two or three are gathered together in my name there am I in the midst of them Paraphrase 20. For where two or three are met or assembled for this piece of discipline as for any holy action besides there am I present with them in a special manner and will not suffer the actions which thus they undertake by my appointment to be set at nought by any 21. Then came Peter to him and said Lord how oft shall my brother sin against me and I forgive him till seven times Paraphrase 21. When Christ had gone thus farre by way of returne from the last to the second and before he proceeded from that to the first Peter interposed this question the answer to whcih comes home to the first of the three also Sir seeing I am bound to forbear my brother or fellow Christian that injureth me and not to act any revenge upon him as we were taught by thee Mat. 5. 39. and seeing now upon admonishing him that hath injured me in case he repent either on the first or second or third admonition I am to proceed no farther against him but forgive him and rejoyce that I have done so much good upon him v. 15. yet because he that hath thus trespassed and repented once may possibly trespasse again and repent again see Luke 17. 3 4. I desire to be taught by thee how oft I am to do this to forgive him that though he repent of his injury aske forgivenesse and promise to doe so no more see v. 26. 29. yet oft times relapses again How oft must I be thus indulgent to him and forgive him upon his request must I doe it often or seven times 22. Jesus saith unto him I say not unto thee untill seven times but untill seventy times seven Paraphrase 22. This rule is to hold eternally not only for a great but an unlimited number of trespasses supposing that the trespasser repent and promise amendment for the future Lu. 17. 4. ootherwise thou art not so bound to passe by his trespasse but that thou maist by the means prescribed v. 15. c. endeavour his reformation for in that case that is the greatest charity he is capable of 23. Therefore is the kingdome of heaven like unto a certain King which would take account of his note c servants Paraphrase 23. To
devils that are his subjects inferiour to him 25. And Jesus knew their thoughts and said unto them Every kingdome divided against it self is brought to desolation and every city or house divided against it self shall not stand Paraphrase 25. If any King mean to uphold his kingdome he will not quarrel and fall out with his own subjects and cast them out which are a doing him service such divisions and civil dissentions as these will soon destroy his kingdome and therefore cannot probably be affirmed of any prudent Ruler or Prince 26. And if satan cast out satan he is divided against himself how shall then his kingdome stand Paraphrase 26. And Satans casting out devils which are about his businesse possessing those whom he would have possest would be such a civill dissension and breach as this This is an argument against you But then secondly 27. And if I by Beelzebub cast out Devils by whom do note g your children cast them out Therefore they shall be your judges Paraphrase 27. Why may not I cast out devils by the power and in the name of God as well as your disciples and countrymen the Jews among you who being evil are therefore more obnoxious to suspicion of holding correspondence with Satans kingdome doe at least pretend to doe When they in the name of God go about to cast them out you affirm it to be by the power of God and so doe I. Why should you not beleive that of me which you affirm of your own 28. But if I cast out devils by the Spirit of God then the kingdome of God is come unto you Paraphrase 28 But if it be indeed by the power of God that I doe all this call'd the finger of God Lu. 11. 20. then it is clear that although you were not aware of it yet this is the time of the Messias whose mission God hath testified with these miracles and would not have done so if he had been a false Christ And then thirdly 29. Or else how can one enter into a strong mans house and spoyle his goods except he first bind the strong man and then he will spoile his house Paraphrase 29. My dispossessing Satan of his goods turning him out of those whom he possesses is an argument that I have mastered him and so that I do not use his power but that mine is greater then his and employed most against his will and to his damage 30. He that is not with me is against me and he that gathereth not with me scattereth abroad Paraphrase 30. And 't is proverbially known that he that is not on ones side that brings forces into the field and is not for a mans assistance he is certainly for his enemy engages against him doth him hurt and consequently my casting out devils shews that I am Satans declared enemy 31. Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Paraphrase 31 For this speech of yours that I work by Beelzebub let me tell you Pharisees v. 24. that this malitious resisting and holding out against the visible work of God and despising the miracles that I have wrought by the Spirit and power of God v. 28. is such a crime of so deep a dye that it shall to them that continue in it be remissible 32. And whosoever note h speaketh a word against the son of man note i it shall be forgiven him but whosoever speaketh against the Holy Ghost it note k shall not be forgiven him neither note l in this world nor in the world to come Paraphrase 32. Whosoever shall say this against the son of man that is shall not receive me as I am the son of man or before I am sufficiently manifested by the Spirit or finger of God to be the Messias he may by want of light or manifestation be excusable and by a general repentance for all his sins of ignorance may receive pardon But he that shall resist the Spirit of God manifestly shining in these miracles wrought by Christ to the astonishment and conviction of all but Pharisees v. 23. and shall impute those miracles to the devil which by what hath been said sufficiently appear to be the works of Gods own power If he repent not particularly of this and come in and acknowledge Christ thus revealed and manifested to him there is no pardon or mercy to be had for him neither in this age nor at the coming of the Messias by him supposed yet future or neither in this life where he shall be punished with spiritual death Gods withdrawing of grace nor in the other where eternal death expects him 33. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit Paraphrase 33. For indeed they that doe this that impute the miracles which by the power and finger and spirit of God are wrought by me unto the devil must according to the old known rule of judging the tree by the fruit he understood to affirm the same ill of him that is the holy Ghost whose productions these miracles are as they affirm of the miracles themselves by pronoucing these to be diabolical they do by implication pronounce the holy Ghost to be an infernal spirit and so God to be the devil which is the highest and the most irremissible blasphemy imaginable 34. O generation of vipers how can ye being evil speak good things For out of the abundance of the heart the mouth speaketh Paraphrase 34. Yee are indeed a wretched sort of people Your language speaks you what you are viz. that your viperous hearts will not permit you to speak any otherwise as how can you is used Jo. 5. 44. and of Christ he could not doe miracles Mar. 6. 5. that is their unbeleif was a let and impediment to him For as your hearts are even so by consequence will your language be and therefore from so viperous a brood no better can be expected 35. A good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things Paraphrase 35. Every man entertaineth his guests with such provisions as he hath And just so mens words are testifications of what is in their hearts 36. But I say unto you that every note m idle word that men shall speak they shall give account thereof in the day of judgement Paraphrase 36. But deceive not your selves as if words were too light to be accounted for Beleive it words such they may be false blasphemous words such as yours are now v. 32. and such as flow out of the evil treasure of the heart v. 35. shall be most sadly accounted for in the day of judgement 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned Paraphrase
with the robe of Shebna which was over the houshold v. 15. and strengthen him with his girdle and commit his government into his hand and lay the key of the house of David upon his shoulder and he shall open and none shall shut and shut and none shall open By which is noted the bestowing on him the power of administring and ruling the whole family or house of the King so as to entertain and admit into it and in like manner to exclude out of it whom he would And accordingly this being by Christ accommodated to the Church notes the power of Governing in it This primarily and independently belongs to Christ the holy and true which hath the key of David Apoc. 3. 7. where a difference must be observed betwixt the Key of David and the Keyes of the house of David Keyes are an ensigne of power but that power is not all of one kind it is greater or lesse principal and independent or inferior and derivative and the several Keyes are emblemes of these severals David we know was a King and independent from any on earth and consequently the Key of David notes an independent supreme power and that applied to the Church belongs onely to Christ in that prophetick expression Apoc. 3. 7. But the Keyes of the house of David notes an inferior power that of a steward in Davids familie which being perfectly subordinate to him hath yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the administration of the affaires of his familie intrusted to him Now Christ is the Original and prime fountain of all power over the whole Church that spiritual kingdom of David as to whom was given by the Father all power in heaven and earth particularly that of loosing or remitting sin on earth Mat. 9. 6. And this is by Christ here communicated to his Apostles and their Successors the Bishops in the Church as so many several Stewards Hence is that of S. Chrysoft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. That the Bishops are those faithfull servants in the parable whom the Lord sets over his houshold that is literally Stewards And so this agrees perfectly with the promise of Christ c. 19. of the Apostles sitting on twelve thrones where the power of judging and governing in the Church set answerable to that of the Phylarchae or chief of the tribes which was among the Jewes next unto the Regall is directly that of the oeconomus or ruler of the Kings houshold which is here as in Isaiah noted by the keyes And this power being here promised by Christ to be conferr'd on Peter a single person so that whatever he bound or loosed was bound and loosed by Christs affirmation is by force of the words c. 18. 18. before the keyes were given whatsoever ye shall bind and ye shall loose and by the form of conferring it actually Joh. 20. 23. he breathed on them and saith unto them Receive the holy Ghost whosesoever sins ye remit they are remitted c. actually and equally instated on every of the Apostles and accordingly the fiery tongues descended and sat upon every one of them And so when Cephas in respect of this authority is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone on which as on a foundation-stone built on Christ the head of the corner this holy city that comes down from heaven the new Jerusalem the Church of Christ is built 't is also apparent that all and every the Apostles have the same title bestow'd upon them Revel 21. 14. where the wall of the city hath twelve foundations and upon them twelve names of the twelve Apostles of which every one in respect of this power and dignity in the Church is particularly compared to a pretious stone v. 18. And when the wall of that city the Church exactly meted is found to be 144 cubits that is twelve times twelve 't is cleer that an equall portion or province is assigned to each of them To which purpose is that of Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it were said to Peter alone I will give unto thee the keyes yet they were given to all the Apostles And Cyprian Ep. 27. Dominus noster Episcopi honorem Ecclesiae suae rationem disponens in Evangelio loquitur dicit Petro Ego tibi dico quia tu es Petrus tibi dabo claves quae ligaveris c Inde per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super Episcopos constituatur omnis actus Ecclesiae per eosdem gubernetur Our Lord Christ providing for the honour of the Bishop and the disposition of his Church speaks in the Gospel and saith to Peter I say unto thee that thou art Peter and I will give thee the keyes and what thou shalt bind c. From thence by vicissitudes of times and successions the ordination of Bishops and the disposition of the Church doth flow so that the Church is built on Bishops and every act of the Church is govern'd by them And before him Irenaeus l. 5. c. 20. the Apostles delivered the Churches to the Bishops And many the like testimonies So Tertullian de Praescr c. 32. Sicut Smyrnaeorum Ecclesia Polycarpum à Johanne collocatum refert utique caeterae exhibent quos ab Apostolis in Episcopatū constitutos Apostolici seminis traduces habent As the Church of Smyrna had Polycarp placed Bishop there by John so the other Churches are able to shew those whom they have constituted Bishops by the Apostles the children as it were of the Apostles who are propagated by them So S. Athanasius of the office of Bishop that it is one of the things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ hath formed by the Apostles in his Ep. to Dracontius And S. Basil the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopacy is the Apostolicall precedence or authority over others And S. Ambrose Claves regni coelorum in Beato Petro cuncti suscepimus sacerdotes All Bishops that is the notation of Sacerdotes there such as he then was received in S. Peter the keyes of the kingdome of heaven de dign sacerd c. 6. And Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that according or answerably to Peter are vouchsafed the honour or grace of Episcopacy have power to bind and loose And generally all the ancient Writers to this purpose even S. Jerome himself in Psal 45. Quia Apostoli à mundo recesserunt habes pro illis Episcopos filios because the Apostles have departed from the world ye have their sons the Bishops instead of them V. 22. Be it far This form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is borrowed from the Hebrewes who use it to expresse the Latine absit that is amoliri malum aliquod to signifie our desire that such a thing may not come to passe So in the Hierusalem-Targum on Gen. 49. 22. Parce tibi Josephe ut nè conjicias oculos that is God forbid thou shouldest cast thine eyes and on Num.
his before v. 20. but now by this sending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles for ever after sent as Commissioners to supply his place to performe those offices over the world to plant a Church which he being now about to return to his father could not corporally do and so to succeed him in his office and they again to send or constitute others in the like manner see Note on Lu. 6. d. V. 22. Receive ye the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive the holy Ghost signifies here not the actual giving of the holy Ghost for that came not on them till Act. 2. and they are appointed to stay at Jerusalem Lu. 24. 49. till they were endued with power from above which therefore now before his Ascension they had not received and when the Spirit came it would lead them into all truth and as yet it appears by their question Act. 1. 6. that they were not thus led into all truth but only the confirming to them his former promise and by the ceremony of breathing on them to expresse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternall breath and Spirit of God sealing it as it were solemnly unto them and preparing and fitting them for the receiving of it So saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words receive the holy Ghost signifie be ye ready to receive him And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He breathed on them not now distributing the perfect gift of the holy Ghost for that was to be done at Pentecost but fitting them for the receiving of it For though in the next words whose signes c. the power of the Keys or stewardship in the Church were actually instated on them yet was not this to be exercised by them till the holy Ghost came down upon them as Ephes 4. 8. It is first he gave gifts unto men at the descent of the Spirit and then gave some Apostles c. v. 11. This interpretation of this place will direct to the full importance of those words Lu. 4. 49. I send the promise of my father upon you so as to render them directly parallel to this The promise of the Father was the holy Ghost Joh. 15. 26. and the I send upon you all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive him And then the power from on high in the end of the verse clearly signifies that visible mission of the holy Ghost And all this most aptly delivered for the proof of the words here immediately precedent As my father sent me so send I you intimating that as at his mission from his father to his office he was anointed or consecrated with or by the holy Ghost Act. 10. 38. by descent of the holy Ghost on him at his Baptisme Lu. 3. 23. so the Apostles at their mission or entrance on their power should be consecrated also V. 23. Whosoever sins ye remit That the power of binding and loosing in Saint Matthew first promised c. 16. then farther described for the manner of it c. 18. the power of the Keyes of admitting and excluding out of the Church and so the power of Excommunication put into the hands of the Apostles first and from them communicated to the succeeding Governours of the Church is it which is here given by Christ may appear by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retain which are perfectly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing and binding in S. Matthew If there be any difference it is only this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to bind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to keep bound as well as to bind in which respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here more proper in this place then the other because the order is here inverted and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retaining put after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting and so the word which signifies to keep bound is more critically adapted to this place then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind would have 〈◊〉 and yet when binding is mentioned first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other places is as exact as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This slight difference being granted the words are otherwise to all uses perfectly Synonymous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loose especially as applyed to sin both signifie forgiving of it the first referring to sin in the notion of a debt or thraldome to both which it is applied in the New Testament to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts Mat. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captivity Lu. 4. 18. the second to sin in the notion of a band so Gen. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sin is greater then can be forgiven So Exod. 32. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that thou wouldest forgive them that sin And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 42. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he forgave them their sin by Job that is by his mediation where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God accepted the person of Job So also for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Septuagint rendred by both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 33. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 10. 8. 11. 6. and so Act. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing and so must signifie being kept bound and so almost in all other places it signifies to hold fast or take hold of and is sometimes joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as holding fast is preparative to binding Mat. 14. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hold on him bound him and Rev. 20. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he held fast and bound So in S. Basil speaking of the freedome of Christians in their bands he saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound but not capable of binding And accordingly it is affirmed by Theophylact on Mat. 13. that Christs promise of the power of binding and loosing was fulfilled in these words Whose sins you do remit they are remitted c. And therefore whatsoever is brought by some to avoid the force of those places in S. Matthew and to cast off the censures of the Church by affirming that to bind there is to declare forbidden and to loose to declare lawfull being utterly unappliable to this place where it is not whatsoever as there which is more lyable to that misinterpretation but whose sinns c. which is no way capable of it for it cannot be imagined that Christ should mean whose sinnes ye shall declare lawfull or unlawfull by this one method of searching the meaning of these two words in this place is proved utterly uneffectuall Of this see more at large in the Tract of the
out of Africanus should call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three thousand and in his History thirty thousand but perhaps the mistake of numerall letters may cause that variation And then the three thousand there will be more agreeable with the chief officers account here who makes them but four thousand CHAP. XXII 1. MEN Brethren and Fathers hear ye my defence which I make now unto you Paraphrase 1. give me leave and audience to purge and clear my self from the accusation charged on me v. 28. 2. And when they heard that he note a spake in the Hebrew tongue to them they kept the more silence and he saith Paraphrase 2. And these enemies of Pauls being averse to the Hellenists see Note on ch 6. a. and so to him as using the Greek language when they heard him speak Hebrew were a little pacified and so gave him the hearing Thus therefore he began his Oration 3. I am verily a man which am a Jew born in Tarsus a city in â—ilicia yet brought up in this city at the note b feet of Gamaliel and taught according to the manner of the Law of the fathers and was zealous towards God as ye all are this day 4. And I persecuted this way unto the death binding and delivering into prison both men and women Paraphrase 3 4. a scholar of Gamaliel's a Doctor of the Pharisees and accordingly was imbued with the strictest Judaicall principles and so became as zealous a propugner of the Law of Moses and religion of the Jews as that is opposed to the reformation wrought by Christ as any of you are at this time being of that sort of men among the Jews that are called zelots and are very punctuall and strict in the observances of the Law and think themselves obliged to put all men to death that teach any thing against it And so did I to the Christians 5. As also the high Priest doth bear me witnesse and all the estate of the elders from whom also I received letters unto the brethren and went to Damascus to bring them which were there bound unto Jerusalem for to be punished Paraphrase 5. As all the Sanhedrim especially the high Priest knows from whom I had writs or commissions to apprehend the Christians see c. 9. 2. and 26. 10. and 12. all that I found in Syria and bring them bound to the Sanhedrim by them to be scourged or perhaps put to death by the Roman powers 6. And it came to passe that as I made my journey and was come nigh unto Damascus about noon suddenly there shone from heaven a great light round about me Paraphrase 6. And when I had that commission from the Sanhedrim and went into Syria to execute it 7. And I fell unto the ground and heard a voice saying unto me Saul Saul Why persecutest thou me Paraphrase 7. a thunder and out of it these words articulately spoken c. 9. 4. 8. And I answered Who art thou Lord And he said unto me I am Jesus of Nazareth whom thou persecutest 9. And they that were with me saw indeed the light and were afraid but heard not the voice of him that spake to me Paraphrase 9. And they of my company heard the thunder and saw the lightning round about me though they heard not see note on c. 9. b. the speech that out of the thunder was delivered to me 10. And I said What shall I do Lord And the Lord said unto me Arise and go into Damascus and there it shall be told thee of all things which are appointed for thee to doe Paraphrase 10. I have provided and appointed one Ananias to come unto thee and declare to thee what I have designed for thee to do and suffer for me 11. And when I could not see for the glory of that light being led by the hand of them that were with me I came unto Damascus Paraphrase 11. And being blind and not able to see by reason of this shining appearance v. 6. I was fain to be led by those that were with me and so I was conducted to Damascus 12. And one Ananias a devout man according to the Law having a good report of all the Jews which dwelt there Paraphrase 12. a Christian Jew that lived according to the Mosaical Law 13. Came unto me and stood and said unto me Brother Saul receive thy sight And the same hour I looked up upon him Paraphrase 13. recovered my sight 14. And he said The God of our Fathers hath chosen thee that thou shouldst know his will and see that just one and shouldst hear the voice of his mouth Paraphrase 14. The God of Abraham c. hath chosen thee to have the Gospell revealed to thee and to see Christ who appeared to thee in that bright cloud and to hear him speak to thee from heaven 15. For thou shalt be his witnesse unto all men of what thou hast seen and heard Paraphrase 15. For of thee it is appointed that thou shalt preach and make known to all men the things which Christ hath made known unto thee 16. And now why tarriest thou arise and be baptized and wash away thy sins calling upon the name of the Lord. Paraphrase 16. To what purpose therefore should any delay be made of baptizing thee and admitting thee into the Church by that seal of the covenant whereby thou art engaged to forsake and God to pardon all thy former sins upon condition of a sincere change on thy part upon which thou maiest joyn with the Church in performance of all Christian duties of devotion to God 17. And it came to passe that when I was come again to Jerusalem even while I prayed in the Temple I was in a trance Paraphrase 17. And at my first coming to Jerusalem after this c. 9. 26. as I was in the Temple a praying I fell into an extasie or trance see note on c. 10. d. 18. And saw him saying unto me Make hast and get thee quickly out of Jerusalem for they will not receive thy testimony concerning me Paraphrase 18. And in a vision me thought I saw Christ and he commanded me to go speedily out of this city because my former zeal against the Gospell would hinder my preaching of it now from being believed or heeded by those of Jerusalem 19. And I said Lord they know that I imprisoned and beat in every Synagogue them that believed on thee 20. And when the bloud of thy Martyr Stephen was shed I also was standing by and consenting unto his death and kept the rayment of them thet slew him Paraphrase 19 20. Against this me thought I argued that my former zeal against Christianity being so remarkable among all the Jews as it must needs be by my imprisoning and scourging the professors of it in the Consistories of many cities c. 9. 2. by my joyning and assisting in the stoning of Steven and keeping the accusers garments whilst they threw stones at him c. 7.
the law of sinne Paraphrase 25. Yet blessed be God by the grace and strength of Jesus Christ ch 6. 23. there is a way to get out of this cursed estate 1. pardon to every penitent sinner which may encourage any to break off this estate of sin and 2. grace and strength in Christ to perform what God in Christ will accept that is sincere though not perfect obedience the thing affirmed v. 6. and resumed at the beginning of Chap. 8. So then the conclusion of this digression from v. 7. to this place is that the bare knowledge of the Law of Moses doth only direct the understanding what is the duty which notwithstanding the carnal man accustomed to his own waies of sin may think fit still to go on in them and so though one and the same person doth two things at once with his understanding he serves the law of God is delighted and pleased with those things wherewith that is delighted and yet at the same time with the flesh submits to the suggestions and customary actions of the flesh and falls into sins directly contrary to the suggestions of his conscience and the law in it and this is justly rewarded with death ch 6. 23. Annotations on Chap. VII V. 1. The law hath power over The construction and meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are commonly rendred the law hath power over a man as long as he liveth is somewhat uncertain and for the determining of it the first thing to be considered is the designe and matter of the discourse in this chapter which is discernibly this To vindicate his doctrine charged on him Act. 21. 21. it is not certain whether then truly or no but without doubt now profess'dly taught by him that the Judaical law was abolished by the death of Christ Ephes 2. 15 16. Col. 2. 14. and so now was not obligatory to a Jew This he now thinks fit to declare to the Jewish Christians at Rome as in the former chapters he had vindicated the liberty of the Gentiles from the obligation of it to them and justified his preaching the Gospel to them both which together did by way of interpretation and necessary consequence contain under them this of the obligingnesse of the Law to a Jew For the Law of the Jewes commanding a strict separation from the Gentiles all that were not their Proselytes and circumcised and Paul and other the Apostles being Jewes their conversing with and preaching to the Gentiles could not be allow'd upon any score but that of the abrogation of the Jewish Law which accordingly was of necessity to be revealed to S. Peter in a vision Act. 10. and so seems to have been to S. Paul Ephes 3. 3. before he durst preach to Cornelius who though a Proselyte of the Jewes yet was not a Proselyte of their Covenant or righteousness that is was not circumcised This abolition of the Law to you that is to his brethren the Jewes v. 4. and to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us v. 6. that is to S. Paul and those he speaks to that is to them that know the law v. 1. and so still the Jew-Christians at Rome is here evidently proclaimed v. 4. and 6. And therefore in all probability that must be the importance of these words which may most directly prepare and contribute to the inferring of that conclusion To which end first it is necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred as long as he the man not as it liveth This appeareth by the instance v. 2. by which that which is said v. 1. is exemplified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman which hath an husband is by the conjugal law bound to the living husband where the husband is the person whose life is considered in this case who as long as he lives hath power over his wife and so long the wife by law is bound unto him but if he die she is free c. By this also it is manifest in the second place that the man which is meant in the latter part of this first verse as long as he liveth cannot be the person on whom the Law hath power or force but some other who by law hath power and authority vested in him For it is apparent v. 2 and 3. that the life or death of the person under subjection is not the thing taken into consideration and if it were it would not tend to the inferring of the designed conclusion for the Jewes could not be supposed to be dead but the Law that had power over them and though v. 4. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are put to death may make that seem possible to be here meant yet the contrary being so evident by the whole drift of the discourse it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there you are put to death to the law must be interpreted as a figurative speech to signifie the law is put to death to you as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 void to be evacuated or cancelled and so is all one with being put to death and is so used Ephes 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having cancell'd the law all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having blotted it out Col. 2. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having nailed it to the crosse we read of the woman v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would literally be rendred she is cancell'd from the law of the husband but indeed signifies the law of the husband is cancell'd or ceaseth to be in force to her and so v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are cancelled to the law signifies the law is cancelled to us Which being thus farre deduced it remaineth in the third place that the former part of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must either thus be rendred the law of the man hath power or force or remains valid joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the man to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath power or else because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is otherwise placed being affix'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly governs a Genitive case and is used with one Lu. 32. 25. just as here it will be if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be governed by it it is possible that the word man which is the he in the latter part may be implied and understood though not specified in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law thereby signifying not Law in generall but more specially any law which conveyeth a right or giveth power or dominion to one man over another according to the primitive notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuo noting an assignation or distribution of every mans right unto him and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. evidently signifies the conjugal law
just and equall God is willing to appeal to and to be judged by us Isa 5. 3. Ezech. 18. 25. but in matters of wisdome whether he hath done wisely or no in expostulating with Pharaoh and the Jewes when he hath deserted and delivered them up irreversible to the hardnesse of their own hearts there is no reason in the world that what God hath done should be disputed against by us or that he should be bound to render or we be supposed to discern a reason of it 21. Hath not the potter power over the clay of the same lump to make one vessel to honour and another unto dishonour Paraphrase 21. Nay we give that liberty to an ordinary tradesman a potter by name God using that resemblance in this matter Jer. 18. 3. of the same lump of clay to make one vessel for an honorable use to be employed at the table c. and while the wheel runs or the stuffe growes worse or miscarries in the hand of the potter Jer. 18. 4. and so proves unfit for so good an employment to make another for an inferior lesse honourable use as it seems good to him and why may we not give God leave to have mercy upon one who according to the condition of things laid down in the Gospel is capable of mercy and so to bring some Jewes a tithe of them Isa 16. 14. and a multitude of heathens to Christianity and to life by their performance of those conditions on which God hath promised reception and on the other side to reject all obstinate contemners of them to leave them in their obduration nay to deal with them as he did with Pharaoh by withdrawing all grace by hiding from their eyes the things that belonged to their peace after they have so long shut their eyes wilfully and resolvedly against the Gospel to harden them irreversibly to make another kind of vessel of them to some though not an honourable use Jer. 18. 4. and so to fulfill that prophesie Isa 6. 10. Make their hearts fat c. and that till their land be utterly desolate v. 11. and all this upon their former obdurating their own hearts Mat. 13. 15. which is meant by the vessels miscarrying in the hand of the potter that is while he was doing that toward them which belonged to their peace This being premised for the repelling of the disputer he now proceeds to a more punctual clear satisfactory answer by way of question also or interrogation which may be easily dissolved into this positive conclusion 22. What if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath fitted to destruction Paraphrase 22. God on purpose to expresse his wrath visibly in this life upon Pharaoh and in like manner on the rebellious Jewes and to make other nations to take notice what God is able to doe in the punishing of sinners an effect of which you may see clearly in the Philistims who took warning by the story of Pharaoh 1 Sam. 6. 6. suffered this man to live when he was fit for nothing but hell having filled up the measure of his iniquities by his continuing alive to shew some exemplary judgments upon him Wherein yet there was longanimity express'd and mercy to him this estate on earth being more tolerable then it had been to have been thrown into hell presently as also to the Jewes it was in not cutting them off presently upon their direfull rebellions as most justly he might but suffering them to continue a people some time after the crucifying of Christ and the Apostles preaching his resurrection to them nay sending them still to preach over every city of Jewry as Moses was sent to Pharaoh after God's hardning his heart All which being an act of long-suffering to them was designed by God to this end of magnifying his judgments on those who should persist in their obstinacy and shewing forth his power most illustriously in their destruction Well then this on Pharaoh and on the Jewes was done first to shew God's wrath in punishing of obdurate sinners but that is not all 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory Paraphrase 23. There was another more remote end of it see ch 11. 11 12. by this means of discernible severity on them to illustrate and set forth more notably his abundant goodnesse to others to afford the Gospel and the benefits of the coming of Christ and his presence here on earth for that seems to be the meaning of the word glory as that notes the presence of God among the Jewes see note c. and on John 1. c. on some others whom he had prepared and fitted before-hand for these more honourable purposes believing in Christ here and reigning with him hereafter And thus that is true also which was said in the other part of v. 18. He decreed to shew mercy on the Gentiles and others believing in Christ as he hardned the vessels of wrath the obdurate contumacious Jewes 24. Even us whom he hath called not of the Jewes onely but also of the Gentiles Paraphrase 24. Even us to whom God hath vouchsafed this favour of revealing Christ to us some of us Jews but the farre greater number of the Gentiles who have made use of that mercy of his and obeyed his call 25. As he saith also in Osee I will call them my people which were not my people and her beloved which was not beloved Paraphrase 25. According to that prediction in Hosea ch 2. 23. where God saith I will say unto them which were not my people Ye are my people and I will have mercy on her which had not obtained mercy which notes God's receiving the Gentiles into the Church which was an act meerly of God's mercy at which the Jewish believers were astonished Act. 10. 45. utterly undeserved 26. And it shall come to passe that in the place where it was said unto them Ye are not my people there shall they be called the children of the living God Paraphrase 26. And according to that other saying of Hosea c. 1. 10. which is thus to be rendred out of the originall And it shall come to passe in stead of that which was said to them Ye are not my people it shall be said to them Ye are the Sonnes of the living God which place seems to belong to the Jewes not Gentiles those of them that should believe at the preaching of the Gospell for so the next verse Hos 1. 11. seems to import and the place which here follows of Isaiah now after they had been carried captive so oft and so severely punish'd by God for their sins 27. Esaias also cryeth concerning Israel Though the number of the children of Israel be as the sand of the sea a remnant shall be saved Paraphrase 27. Whereupon Isaiah also prophesies and proclaimes concerning the Jewes Isa
a believing woman such as Phoebe see note on Rom. 16. a. as freely as others of the Apostles generally have done to provide for us in our preaching that so we may be able to eat and drink and yet not be forced to work with our own hands to get our maintenance see Act. 18. 3. and 1 Cor. 4. 12. I doe not believe that any greater burthen lies upon Barnabas and me any greater necessity of getting our living by our trades then lies upon others that have left their trades and so I know my Christian liberty well enough 7. Who goeth to warfare any time at his own charges who planteth a vineyard and eateth not of the fruit thereof or who feedeth a flock and eateth not of the milk of the flock Paraphrase 7. For my Apostleship being a kind of warfare in the scripture phrase a planting a vineyard a feeding a flock in all reason in all these respects I may expect a sufficient maintenance from them to whom I have these many relations 8. Say I these things as a man saith not the Law the same also Paraphrase 8. Nay this is not onely rational discourse but 't is the doctrine of the Law 9. For it is written in the Law of Moses Thou shalt not muzzle the mouth of the oxe that treadeth out the corn doth God take care for oxen 10. Or saith he it altogether for our sakes for our sakes no doubt this is written that he that plougheth should plough in hope and he that thresheth in hope should be partaker of his hope Paraphrase 9 10. For when 't is there commanded that the oxe that treadeth out the corn should all the while he doth so have liberty to eat of the corn before him that precept that seems to respect the oxe belongs certainly to men and signifies that men are obliged to reward all those that take pains for them as the ploughman would never labour were it not in hope of reward and he that is at the pains of threshing must in any reason have the encouragement of eating of the corn that he thresheth out 11. If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things Paraphrase 11. And then much more we that have laboured spiritually for your good planted the Gospel among you may think it but just and proportionable that we receive some part of your wealth from you 12. If others be partakers of this power over you are not we rather neverthelesse we have not used this power but suffer all things lest we should hinder the Gospel of Christ Paraphrase 12. This I know The false Apostles that come among you make use of this power and receive the fruits of it and then may not I have great confidence to doe it By what hath been said 't is clear we might require a maintenance from you and that we know this our liberty v. 1. but yet we have abstained from making use of it and have rather chosen to take any paines our selves Act. 18. 3. 1 Cor. 4. 12. yea and to suffer hunger many times that you may not think we abstain from receiving from you because we have no need of it and so make no use of this claime of ours as we might lawfully doe see note on c. 13. e. rather then be thus burthensome to our auditors on purpose designing this that we may not hinder the course of the Gospel or keep men from being alacrious and cheerfull in it by making it chargeable to them 13. Doe ye not know that they which minister about holy things live of the things of the Temple and they which wait at the altar are partakers with the altar Paraphrase 13. In sacrifices 't is clear that the priests see note on Joh. 6. b. eat part fo the consecrated offering and all is not burnt upon the altar the altar devours not all but the priest divides with it and eats or carries home some portions of the sacrifices 14. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel Paraphrase 14. And accordingly God that hath the free disposall of all mens estates hath given an assignement to those that preach the Gospel of so much out of their auditors substance that they may be maintained by preaching it 15. But I have used none of these things neither have I written these things that it should be so done unto me for it were better for me to dye then that any man should make my glorying void Paraphrase 15. But I have made no use of this privilege of an Apostle but have preach'd to you on free-cost And I doe not now speak of it as if I would desire to receive any thing from you for I am much better pleased to doe it thus yea and I would rather choose to famish by doing so then be deprived of this way of advancing the Gospel v. 12. I am so farre from murmuring or complaining of this that I would not for all the world lose this comfort and joy that I have preach'd to you without receiving any thing from you it being farre a more blessed thing to give then to receive 16. For though I preach the Gospell I have nothing to glory of for necessity is laid upon me yea woe is unto me if I preach not the Gospell Paraphrase 16. For I am commanded to preach the Gospell and consequently by doing so I can expect no extraordinary reward from God I doe no more then strict duty see note a. I am sent by God with Commission to doe so and that layes an obligation upon me and 't were a damning sin if I did it not 17. For if I doe this thing note a willingly I have a reward but if against my will a dispensation of the Gospell is committed unto me Paraphrase 17. If I did indeed preach voluntarily without a command then even for my preaching the Gospell as well as for my doing it without any reward I might have some reason to expect some reward from God as for an act of free-will offering But seeing I doe it not so now all that can be said of me in respect of the preaching it self is onely this that I had a stewardship entrusted tome and I discharged it which if I had not discharged I ought to be punished and having discharged it I can expect no future reward for doing that which I was bound to doe 18. What is my reward then Verily that when I preach the Gospell I may make the Gospell of Christ without charge that I abuse not my power in the Gospell Paraphrase 18. What is it then that shall bring me in a reward whence shall my reward come why if I preach freely and make no use of that liberty or power which I know I have v. 12 15 17. see 2 Cor. 11. 9 10. then this will be rewardable in me 19. For though I be
the planting and governing of his Church 11. And he gave some Apostles and some Prophets and some note b Evangelists and some Pastors and Teachers Paraphrase 11. And to that end he hath constituted some to be founders and governours of all Churches see note on Joh. 20. 21. and on 1 Cor. 12. b. others to teach and confirm them when they are founded see note on Act. 15. e. and 1 Cor. 12. c. others followers of the Apostles sent to prech the Gospel where the Apostles could not go see note on Joh. 20. 21. others to reside as Bishops and govern particular Churches and instruct them also 12. For the perfecting of the saints for the work of the ministery for the edifying of the body of Christ Paraphrase 12. For the holding together the body of the Church to frequent publick assemblies see note on 2 Cor. 13. c. and either for the maintaining the poor by the contribution of the rich see note on Lu. 8. a. or for the supplying all the spiritual wants of the Church and for the building of the Church and farther instructing those that are in it and bringing others into it 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Paraphrase 13. Till Jewes and Gentiles all coming to the Church and joyning in the same faith and profession of Christ attain to full age as it were and stature such as uses to have full knowledge belonging to it viz. the perfect knowledge of Christ's will revealed to them 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the note c sleight of men and cunning craftinesse whereby they note d lie in wait to deceive Paraphrase 14. Which may secure us from that which we now see is the fate of many viz. to be as children are wont carried from one doctrine to another as a wave of the sea is carried about with every wind that comes sometimes this sometimes another way through the cheats and sorceries used by the Gnosticks and the cunning and industry of such false teachers who are most dexterous in contriving of deceits see note on Jude f. and laying them so that they may get most Proselytes to them 15. But speaking the truth in love may grow up into him in all things which is the head even Christ Paraphrase 15. But that preserving unity of faith and charity we may improve as members in unity with the head and grow in all Christian knowledge whatsoever 16. note e From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Paraphrase 16. Christ being that head from whose influence as from the influence of the principal member the body of any living creature is ordinarily compacted and by the supplies that the veines and arteries binding fast the joints afford to every part proportionably to the power or efficacy of the one and the wants of the other doth daily increase and grow till it come to perfect maturity and all this through the mutual amity that is preserved in the body so the whole body of the Church being held together in frequent assemblies ver 12. by every man's doing his best in the capacity he is in towards the service of the Church or by means of the rich men's contributing to the maintenance of the poor accordingly as one wants and the other is able to supply grows into a complete spiritual body fit for the service of Christ and all this by the means of mutual love and charity 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind Paraphrase 17. This command therefore I give you with all earnestnesse in the name of Christ whose Apostle I am that being converted from heathenisme to Christianity ye doe not any longer live after the manner of the heathens in the vilenesse of those practices used in their idol-worships see note on Rom. 8. h. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Paraphrase 18. That long course of sin having blinded their understandings so that they see not that which by the light of nature they are enabled to see and by that grosse ignorance and obduration of heart run into all impiety are farre removed from that life which God and nature requires of them 19. Who being note f past feeling have given themselves over unto lasciviousness to work all note g uncleannesse with greedinesse Paraphrase 19. And in a kind of senslesnesse and benummednesse yield themselves up to all softnesse and impurity to the committing of all inordinate unnatural sins of the flesh 20. But ye have not so learned Christ Paraphrase 20. The contrary to all which ye have been taught by the Christian religion and therefore ought not to permit your selves to be seduced by false teachers the Gnosticks under pretense of Christian liberty to such unchristian licentiousnesse 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus Paraphrase 21. This certainly is your duty and so you will believe if you have known see note on ch 1. f. and been throughly instructed in the truth of Christian doctrine 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Paraphrase 22. To wit that you should change your former course of life and put off all your idolatrous uncleannesses that before you lived in defiled and corrupted by unnatural lusts see 2 Pet. 1. b. which now your false teachers the Gnosticks desire to bring in again 23. And be renewed in the spirit of your mind 24. And that you put on that new man which after God is created in righteousnesse and true holinesse Paraphrase 23 24. And being inwardly and cordially changed to new desires and pursuits conform all your actions also to this new rule of Christian purity and sincere unfeigned holinesse 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another Paraphrase 25. To this purpose these so many sinnes will be fit to be avoided at this time First that of lying which is a sin destructive to society and for the restraining of this ye must consider that not only all Christians but all men are members of the same body viz. of mankind and sure one member never speaks false or deceives another member nor consequently must we lie to any man in the world though he be not a
quantity or of time Psal 8. 5. whence this verse is taken as the comparison is set betwixt Enosch or Ben Adam the lowest man on earth and the heaven and Angels so the words will bear the first sense that man is little lower then the Angels but as those words were a prophecy and the application of them here an enunciation concerning Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Adverb of time and signifies a little while V. Destroy That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to frustrate evacuate invalidate take away all force or power from any hath been formerly said Rom. 7. Note a. And so it must be taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to evacuate or frustrate the devils design and cancell that deed by which upon sins coming into the world men were bound over to death For by Christ though death temporal be not quite taken away yet it is rob'd of the sting and victory or reigning power over man who by Christ is rescued from death that is from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power of it here as of Christ it is said Act. 2. 24. that it was not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him to be held under death and raised to eternal life and mean while while the body lies in the grave 't is but as in a still quiet sleep a freedome from the pressures of this life and so hath nothing of evil or formidable in it This notion of the phrase doth fitly belong to it here where it is laid as the foundation of comfort to them that dread persecutions because they fear death v. 15. by assuring them that Christ hath taken away the sting of death and that consequently if they that are now under pressures for Christ doe not outlive them or enjoy the promised deliverance here yet death shall be no losse or diminution to them they shall rise to eternal life V. 16. Took not â—n him The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best express'd by Chrysostome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when mankind fled fled far from him Christ pursued and caught hold of it The word is interpreted by Cicero cont Pison by retinere ad salutem i. e. mann aut laciniâ prehendere ac retinere eum qui se it perditum to hold one back by that means to save him to catch by the hand or garment and hold him that is about to destroy himself And this Christ did by fastning on our nature in his Incarnation wherein the Angels were not concerned for he did not so to them but only to us according to that of the Antients that that which was not assumed was not ransomed by him that the nature of man being only assumed by Christ and not the nature of Angels man only had the benefit of it all his coming and preaching designed to bring sinfull man to repentance but not to recall or recover the laps'd Angels CHAP. III. 1. WHerefore holy brethren partakers of the heavenly calling consider the Apostle and high priest of our profession Christ Jesus Paraphrase 1. Upon these grounds may most reasonably exhort you my Christian brethren who are called and admitted to the same common faith disciples of this crucified Saviour to consider and imitate Jesus Christ who was sent with commission by his Father to preach that Gospel to us which we professe and to ratifie it with his own blood the effusion of which denominates him our high priest who sacrificed himself for us 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house Paraphrase 2. And hath with all fidelity discharged his office to which he was designed by God in every particular in like manner as is affirmed of the fidelity of Moses who governed and administred not any one part but all the house of Israel 3. For this man was counted worthy of more glory then Moses in as much as he who hath note a builded the house hath more honour then the house Paraphrase 3. Nay Christ's condition is much more honourable then that of Moses as farre as that of the master of the family above any the most eminent servant in the house 4. For every house is builded by some man but he that built all things is God Paraphrase 4. For every family or kingdome hath some original or founder but God is the founder of all both of the Church of the Jewes and now of the Christians and such is our Christ of whom now we speak 5. And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be after Paraphrase 5. And indeed Moses's fidelity was only as that of a servant or officer in giving or promulgating those commands which God commanded him to promulgate 6. But Christ as a son over his own house whose house are we if we hold fast the confidence and the note b rejoycing of the hope firm unto the end Paraphrase 6. But Christ was as the eldest son who is the master and ruler of the family and that family of his are we if we continue our Christian profession courageously in despight of all fear see note on John 7. a. and our cheerfulnesse in all that befals us here be founded on our hope of deliverance and relief from Christ on those termes on which he hath promised it 7. Wherefore as the Holy Ghost saith To day if ye will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wildernesse Paraphrase 7 8. Which is an obligation to us to adhere to Christ and persevere whatsoever difficulties we meet with and not to apostatize or fall off from him as the Israelites did when the Scripture saith of and to them Psal 95. 8. To day if ye c. that is Take heed that ye bring not destruction on your selves by revolting from and rebelling against God as your forefathers did ten times after their coming from Aegypt Num. 14. 22. 9. When your fathers tempted me proved me and saw my workes forty yeares Paraphrase 9. While they tempted and provoked God and would not believe his power though they had testimonies enough of it by the miracles which they saw done for the space of so many yeares together 10. Wherefore I was grieved with that generation and said They do alway erre in their heart and they have not known my wayes Paraphrase 10. Which was a grieving and wearying of my patience they never doing what they ought to doe but alwayes the contrary to that 11. So I sware in my wrath they shall not enter into note c my rest Paraphrase 11. Upon which my irreversible oath went out against them Num. 14. 23. and 28 29 30. that they should never come into Canaan but leave every one of them but Caleb and Joshua their carcasses in the wildernesse 12. Take heed
pardon and deliverance where as the pardon and deliverance are the thing figured by the mercy of the Man so are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so be at length answerable to the Eagle-like swiftness to it whensoever they repent he instantly pardons As for any more particular application of these four likenesses to the persons of those four Apostles Peter John Paul and Barnabas as that Peter should be the Lion both in respect of his fervour and fiery zeal generally observed in him notwithstanding his fall and in respect of his primacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first Simon in the Gospell John the Eagle in respect of his high speculations about the Divinity of Christ in his Gospell Paul the Oxe in respect of his labour more abundant then they all and Barnabas the Man in respect of his title of humanity by which his name is interpreted sonne of consolation I shall not any farther insist on them because they are but conjecturall V. 8. Six wings about him In this verse which hath in it some difficulty of construction it is first evident that the phrase full of eyes belongs to the living creatures and not to the wings for so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full concludes which agreeth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creatures but cannot with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wings and so before it had been v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four living creatures full of eyes and so it appears by the use of the wings to cover the face and secret parts and to flie which cannot be applied to the circuit or ambience Next if the Greek be consulted it will be also as clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within are not so to be divided as in our ordinary Translation they are the former joyned with the six wings six wings round about them and the latter to the eyes full of eyes within but are both together to be joyned with the full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about and within full of eyes What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within may be resolved by v. 6. where the same thing is express'd by other words there it is full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before and behind here round about and within The way of reconciling these distant phrases is I conceive by considering the two parts of a superficies the convex or ambient part that is the circumference and the concave or inner part These two we know are opposedone to the other are fitly express'd by either of these two pairs the outer or ambient by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about the inner or concave by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within and so again being here applied to living creatures with their faces towards us the ambient superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind or the back parts and the inner superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the back parts of such creatures being most properly the convex and the foreparts especially when they have wings and those wings make a king of half circle being the concave superficies And so by this account as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before ver 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within here are all one so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind or on the back there be all one also And accordingly it may be observed that ch 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back parts as here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about which makes it consequent that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back part and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about should be all one as now we set them What is denoted by these two sorts of eyes as they are applied to the Apostles may perhaps be thus best resolved The eyes before are an expression of their foresight or prophetick Spirit the eyes behind those that look back to the Old Testament and by the faculty of interpreting the prophecies and types are furnished with a great means of conviction to the Jewes to whom they were to preach in shewing them Christ in Moses and the Prophets own'd by them The not observing the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within as it is here all one with before ver 6. hath made others guesse that their inward gifts may be meant by that and the outward expressions and exercises of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about But that notion cannot be applied to before and behind ver 6. and therefore cannot reasonably be thought to have place here Moses had foretold that a Prophet should be raised up that is the Messias and they that heard not him should be cut off and this the Apostles understood to be the present case of the Jewes saw this by their eyes behind them and so by the many other passages in the Prophets to this same purpose and besides they had many revelations now to this matter and those are their eyes before and accordingly wheresover they come they warn all of this approaching destruction CHAP. V. 1. AND I saw note a in the right hand of him that sate on the throne a book note b writen within and on the back side sealed with seven seals Paraphrase 1. And as God sate on his tribunal or throne of judgment behold there was in his right hand a book or roll see note on Luk. 4. a. full of writing on the in-side and on the backside a great way down and that roll'd up and on the out-side sealed that no part of it could possibly be read and this roll consisted of seven rolls one within another and every one of them had a seal to it ch 6. 1. This book of rolls containing in it the sealed that is secret decrees and purposes of God upon the Jewes which as they were foretold only by Christ Mat. 24. Luk. 21 Mar. 13. so are they by him inflicted and executed upon them and that an effect of his regal power to which after his crucifixion he was by his resurrection installed 2. And I saw a strong Angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof Paraphrase 2. And I saw one of the Angels of special dignity among them making proclamation with a loud voice in these words Who is able to unloose the seals of this book and so to open it to reveal to us what is contained in it 3. And no man in heaven nor in earth nor under the earth was able to open the book neither to look thereon Paraphrase 3. And it seems no creature in the world was able to doe it for upon this proclamation to all none pretended to it 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon Paraphrase 4. And my desire to know caused me to be much
ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ ch 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
is will not be obvious to determine This may perhaps be it that the considering or pondering that is measuring of the Church the duration the extent the flourishing of it here described as also of the walls thereof the Christian saith is the work delight desire of Angels one of the number of those things which the Angels desire to look into 1 Pet. 1. 12. Eph. 3. 10 18 19. CHAP. XXII 1. AND he shewed me note a a pure river of water of life clear as crystal proceeding out of the throne of God and of the Lamb. Paraphrase 1. And in the same vision I farther saw by the Angels shewing me or pointing to it a font or baptistery to which they that were admitted were bound to undertake all purity of living and the power of admitting to that was intrusted to the Governours of the Church by Christ communicated to them 2. In the midst of the note b street of it and note c on either side the river was there the tree of life which bare twelve manner of fruits and yielded her fruit every month and note d the leaves of the tree were for the healing of the nations Paraphrase 2. And I saw also a place for Christian assemblies and betwixt that and the font was the tree of life planted noting these two to be great obligations and advancers of piety in mens hearts such as should bring forth all manner of fruits of holinesse at all seasons And the visible outward profession and form of piety in the Church perhaps discipline and government and ceremonies instituted in it were to be of great use as to attract others and bring them into the Church so to keep men in a good healthy state of soul or reduce and restore them that are fallen from it 3. And there note e shall be no more curse but the throne of God and of the Lam b shall be in it and his servants shall serve him Paraphrase 3. And for notorious sinners such to whom the censures of the Church belong they shall not be permitted to continue in it for the Christian judicatures shall never cease or be turned out of it for the space of the thousand years as many other governments have failed and all Christians will submit to it 4. And they shall see his face and his name shall be in their foreheads Paraphrase 4. And such as doe so shall have the favour of God and shall be accounted true Christian servants of his 5. And there shall be no night there and they need no candle neither light of the sun for the Lord God giveth them light and they shall reign for ever and ever Paraphrase 5. And in this Church of Christ there shall be no more sadnesse or darknesse no want of refreshment of comfort God shall be all in all unto them and they shall never fail to enjoy this felicity of cheerfull Christian living this freedome of serving God c. express'd by being Kings see note on ch 1. d. and by reigning with Christ ch 20. 4. 6. And he said unto me These sayings are faithfull and true And the Lord God of the holy prophets sent his Angel to shew unto his servants the things that must shortly be done Paraphrase 6. And the Angel then began to conclude and fold up his discourse to me and to summe up what I had seen in this vision telling me That all this as strange and glorious as it was should certainly come to passe and that God which inspired and gave commissions to all the prophets had now sent an Angel to make this revelation by way of vision of those things that were speedily to commence and one after another to come to passe 7. Behold I come quickly Blessed is he that keepeth the sayings of the prophecie of this book Paraphrase 7. And this consideration of the speediness of the completion of these prophecies that of the prosperity of the Church under the Christian Emperors and Kings within 250 years but of those that concerned the destruction of the Jews and Gnosticks the present enemies and persecutors of Christians every where call'd the coming of Christ see note on Mat. 24. b. now immediately approaching is of so important consideration to every one who now lives in the Christian Church that as 't is the only way to felicity for a man to guide his actions by the contents of this prophecy so 't will go very ill with him that doth not 8. And I John saw these things and heard them And when I had heard and seen I fell down to worship before the feet of the Angel which shewed me these things Paraphrase 8. And I that write all this book of visions by way of Epistle to the seven Churches of Asia am that very person that saw and heard all that is here set down And when I did see them and hear them I was so transported with the joyfulnesse of the matter of them that I did in expression of a true sense of that benefit perform a most humble obeisance to him that had been the messenger to conveigh it to me see ch 19. 10. 9. Then saith he unto me See thou doe it not for I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book Worship God Paraphrase 9. But he would not permit me saying I am but a fellow-servant of thine and but equal to the other prophets which are thy brethren thou thy self being such an one by being an Apostle see ch 19. 10. and they that live Christianly and persevere in the faith of Christ against all temptations according to the designe of this book are absolutely such as I am the servants of God also Let God have the thanks and praise of all that shall be done and of all that is now revealed to thee 10. And he saith unto me Seal not the sayings of the prophecies of this book for the time is at hand Paraphrase 10. And then methought Christ himself said thus unto me Seal not shut not up this prophecie as sealing is opposed to leaving open and legible Isa 29. 11. Lay it not up as a thing that only future ages are concern'd in For the time of the completion of a great part of it is so immediately at hand that 't is fit the prophecie should be open for all to see and to observe the completions of it 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still Paraphrase 11. And now the had and good shall come to receive their sentence there remain not now any more seasons of working changes on any but he that is now an impenitent persecutor of Christianity an impenitent carnal Gnostick is like suddenly to be taken and dealt with accordingly and on the other side he that hath