Christian much lesse when it is to the injuring of our fellow-Christians 26. Be angry and sin not note h let not the sun go down upon your wrath Paraphrase 26. Another sin to be guarded by you is wrathâ—â— and if you be surprized suddainly with any commotion of mind for any thing done injuriously to you or others yet let it not break out into bitter or contumelious behaviour or if it doe make all hast to subdue that rage and to reconcile thy self to him that hath been thus injured by thee 27. Neither give place to the devil Paraphrase 27. And to this end take care that you give not ear to calumniators or doe not suffer the devil to gain in upon you and bring you to those black detestable sinnes of malice mischievous machinations c. by your continuing indulgently in this sinne of wrath v. 26. 28. Let him that stole steal no more but rather let him labour note i working with his hands the thing that is good that he may have to give to him that needeth Paraphrase 28. A third sinne is stealing and despoiling of others which some under pretence of Christianity and their right to the creature have freely ventured upon They that have been thus guilty let them reform and resolve that by their own labour and earnings they ought to get that which may suffice for their own necessities and enable them to supply the wants of others 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers Paraphrase 29. A fourth sinne is that of filthiness from which ye ought to be so farre removed that not so much as your tongue should admit any impure word and therefore be sure that no unclean discourse so farre from usefull that 't is poysonous and infectious as putrid rotten meats be indulged to among you but in stead of it that which is wholesome profitable instructive in those things that are necessary for a Christian to know that it may bring advantage to them that hear you and increase of piety see note on chap. 5. c. 30. And grieve not the holy Spirit of God whereby ye are note k sealed unto the day of redemption Paraphrase 30. And repell not by your noisome conversation the holy Spirit of God by which you are marked and sealed and set by as wares that are by Christ purchased to be used in his service a Church of pure Christians see note on ch 1. d. 31. Let all bitternesse and wrath and anger and clamour and evil speaking be put away from you with all malice 32. And be ye kind one to another tender-hearted forgiving one another ever as God for Christ's sake hath forgiven you Annotations on Chap. IV. V. 8. Gave gifts It hath been the manner of many nations in their triumphs after victories to go up to the city in pomp and splendor to bring in captives bound all people coming forth to the spectacle and then to give solemn gifts or largesses to their friends and countrey-men or kindred as â—art of the sâ—lemnity So M. Aurelius gave eight pound a peeece to the poor people in the time of triumph And this is here accommodated to Christ in his victory and triumph over hell accomplished by his death and resurrection For to increase the solemnity of that he went up to the heavenly Jerusalem his own city from which he came forth carried the Devil and sin and death captives shew'd them openly shackled and unarmed the Devil gagg'd and silenc'd in his oracles death's sting pulled out and sin left unable to hurt any that had truly repented of it and for a complement of all he sent his largesses to his Disciples and clients the gifts of the Holy Ghost That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave is in the Greek of the Psalme 78. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received probably from the nature of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies to give so 't is to receive also as in English to take sometimes signifies to give and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one V. 11. Evangelists The rest of these offices of the Church have been explained in the Notes on 1 Cor. 12. a. b. c. And this of Evangelist by the way Note on Mat. 9. l. and Joh. 20. a. To which somewhat may here be added for the giving the full notion of it As first that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good news or message being common to that which is written and which is delivered by word of mouth two notions there are of Evangelist one for the writer another for the preacher of the Gospel In the first notion we have the four Evangelists of which two were Apostles of the twelve Matthew and John and yet those as ordinarily called Evangelists as the other two But this is not the notion which belongs to this place where Evangelist is a distinct office from Apostle but the second which denotes an office then known in the Church when any that was taken notice of for some eminent degree of proficiency in the Gospel and special abilities of utterance and diligence c. was upon recommendation of the Church as it is said of Timotheus Act. 16. 2. chosen by any of the Apostles to assist them in their work and sent out with power of preaching the Gospel and of doing miracles and with gifts of healing to that purpose and of baptizing those that should receive the Gospel and with other powers also of ordaining Bishops when the Apostle thought fit to allow it him For as the office of Evangelist being to preach to unbelievers requires not the donation of all the Episcopal power viz. of ruling nor the power of Ordination necessarily because when the Evangelist hath planted the faith the Apostle himself may come and confirm and ordain Bishops as we see in Samaria Act. 8. 17. and therefore the Author of the Commentaries on the Epistles under S. Ambrose's name saith on this place Quamvìs non sint sacerdotes Evangelizare tamen possunt sine cathedra quemadmodum Stephanus Philippus Though they be not Priests that is Bishops yet they may Evangelize without a chair so the donation of that superior power doth not yet make them cease to be Evangelists And accordingly as Philip which was but a Deacon and therefore only preached and baptized the Samaritanes Act. 8. 12. Peter and John the Apostles being sent to lay hands on them v. 17. was yet an Evangelist and is so styled Act. 21. 8 so others that were Evangelists had also power given them by the Apostles that sent them out to constitute Churches and so to ordain rulers over them as of Mark it is said that being sent into Aegypt by S. Peter he constituted Anianus Bishop of Alexandria and so when Timothy was constituted Bishop of Ephesus 1
c. and so signifies such as having taken a sacred habit upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Nic. cap. 19. behave themselves worthy of it Fourthly by the nature of the word which denotes dignity as well as age and differs little from the word Presbyterae by which the Deaconesses are express'd by Baronius out of some of the Antients Thus doe the Commentaries under S. Ambrose's name understand it Anus in statu religione digno reading it in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where religio signifies those that are in some sacred function And those under S. Jerome's name on 1 Tim. 3. 11. Similiter eas ut Diaconos eligi jubet unde intelligitur quòd de his dicat quas adhuc hodie in Oriente Diaconissas appellant He commands them to be chosen in like manner as the Deacons from whence 't is to be understood that he speaks of those which now in the East they call Deaconesses And the words are clear in the 11 th Canon of the Council of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are called antient women to wit those that preside in the Church must not be ordained Where 't is clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are said to be Praesidentes a note of some function over which they were set in the Church as the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church demonstrates and not onely of age And although the Canon there appoints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not be ordained yet first that very prohibition is an argument that they were in the Church and to that Epiphanius agrees Haer. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is to be observed that the Ecclesiastical order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one wanted Deaconesses and called them widows and the elder of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and secondly for the prohibition it self it signifies no more then this that they should not be ordained by that imposition of hands which belonged to the other superior orders in the Church For there is a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imposition of hands saith Tharasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of blessing and of ordination or consecration these were received by the first not second way To the same purpose is the Concil Epaunense Can. 21. Viduarum consecrationem quas Diaconas vocant penitus abrogamus solùm eis poenitentiae benedictionem imponendo that they were not to be ordained but onely received with a benediction such as is used in the absolution of a penitent And this was first done against the Heresie of the Cataphrygae which would have them ordained and teach or preach in the Church in favour of Montanus's Prophetesses as appears by the Commentaries affix'd to Saint Ambrose on 1 Tim. 3. Cataphryges erroris occasionem captantes propter quod Diaconas mulieres alloquitur ipsas mulieres Diaconas ordinari jubere defendunt c. sed Apostoli verbis contra sensum utuntur Apostoli ut cùm ille mulierem in Ecclesia in silentio esse debere praecipiat ille è contra etiam authoritatem in Ecclesia vindicent ministerii The Cataephrygae taking occasion of their error from Saint Pauls speaking to the Deaconesses defend that they are to be ordained c. but they use his words against his sense and when he will not permit a woman to speak in the Church they assert their authority of ministery in the Church By which it appears what was forbidden by those Canons the Deaconesses having authority or power of officiating in the Church of preaching in opposition to Saint Pauls precept of their keeping silence of administring the Sacrament saith Epiphaphanius and consequently they received ordination which belonged to such not their being constituted officers in the Church so as to serve in it Which is all that I suppose here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By what hath been said it will sufficiently appear how perfectly parallel this place is to 1 Tim. 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Deacons and woman v. 11. are just all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop antient men and antient women in the list here V. 4. Teach the young women to be sober There were in Athens some chosen persons to whom the education of youth was intrusted and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen magistrates ten in number of every tribe whose office it was to take care of the education of the young people such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the female sex among the Lacedaemonians see Note on 2. Cor. 11. 2. a. And proportionably with these it was the office of these Deaconesses to instruct and take care of the younger women and infuse all Christian practices into them V. 5. Keepers at home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe at home is the office of wives See Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wives for the most part keep at home This Phidias expressed by the Tortoise that carries her house about with her Pausan Eliac 2. See Eaber's Semestria p. 29. And therefore Plutarch in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 't was the custome for women among the Aegyptians to use no shoes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might live quietly at home Thus the Dogges being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep our goods doe saith Artemidorus signifie women in the Oneirocriticks or the interpreting of dreams So in Euripides in Oreste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are left within doors corrupt their wives Under this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are contained two things both staying at home and taking care of the family as in Naumachius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art to take care of the profit of the house and to looke to the family So Hector to Andromache in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go home and fall to thine own works on which saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Poet in those words delivers a moral sentence that it is the proper imployment for women to keep home and follow their domestick affairs Contrary to these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that goe about to houses 1 Tim. 5. 13. V. 14. Peculiar people The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set down by the Glossaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies acquired or purchased as Israel for an acquisition that is a possession to himself So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius a purchased people but especially as that referreth to the richnesse plentifulnesse
their Metropolis To which purpose is that of S. Irenaeus l. 3. c. 14. In Mileto convocatis Episcopis Presbyteris ab Ephâ—so proximis civitatibus the Bishops and Elders being assembled at Milâ—tus from Ephesus and the next of the cities And therefore S. Paul in his oration to them tells them they had known how he had been with them all the time from the first day that he came into Asia c. 20. 18. noting those to whom his speech was address'd to be the Bishops of Asia and not of that city only The next mention of Bishops beside that in this place is that 1 Tim. 3. 2. He that desires the office of a Bishop c. A Bishop therefore must be blamelesse c. and in the same words Tit. 1. 7. In both which places as it is agreeable to the affirmations of the Antients see Note on Act. 11. b. that there should be constituted Bâ—shops only and Deacons in the severall Churches there being no middle order yet in use so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly notes those Bishops and not those whom we now call Presbyters is the joynt affirmation of Chrysostome and Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was need of more Bishops and of those which preside in every city And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders in every city he there means Bishops as also in the Epistle to Timothy And when he saith in every city it is because he would not have the whole Island intrusted to one but that every city should have ther own Pastor And so saith Eusebius of Titus that there being an hundred cities in Crete converted to the faith by S. Paul Titus had the bishoprick of them all that is the Metropolitical power that he might ordain Bishops under him saith Theodoret that he might exercise judicature and ordination saith Chrysostome and Theophylact. There are no more mentions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament and in all these it is fairly appliable to the Bishops or single Praefects or Governours of Churches And so though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture yet is not this to be understood so that either and both of them signifies indifferently those whom we now call Presbyters but that they both signifie Bishops one setled in each Church by the Apostles there being no use of that second order in the Church till the number of believers increased Ib. Deacons Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken at large Note on Luk. 8. a. both as that signifies indefinitely to serve and as to wait at the table and give every man his dimensum from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence to distribute to the poor to all that want And thus the seven Deacons institution Act. 6. may be thought to confine their name and office in the Church of Christ to that especially and principally of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving tables distributing to the poor v. 2. called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily ministration ver 1. But beside that those seven were not wholly imployed in those inferiour imployments but Stephen and Philip made use of for the preaching of the Gospel cap. 7. 8. and Samaria converted and baptized by the latter of them and he therefore called Philip the Evangelist Act. 21. 8. it is every where clear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be restrained to that notion but taken in a more general for any officer or servant or minister without particular notation of the kind wherein the service or ministerie consists and being taken in an Ecclesiastical notion shall signifie any inferiour Church-officer however imployed by the Bishop or Apostle to whom he belongeth The original of this word and office is to be taken from the Jewes among whom the ministers and officers that attended the Judges in every city Deut. 16. 18. are in the Scriptures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Rabbines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers of the synagogue or Consistory and juniores the younger saith Maimonides such as had not attained to the age of Doctor and these sure are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that buried Ananias Act. 5. 6. These Epiphanius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word lightly varied from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith the Deacons in the Christian Church are directly parallel to them For as they were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepers of the treasure so did they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perform all ministerial offices indifferently And of them the Jewes have a saying that about the time of the destruction of Jerusalem the learning of the wise men that is Doctors was degenerated into that of the Azanitae and the learning of the Azanitae into that which was competible to the Notaries noting the subordination of the Azanitae to the Doctors and of the Notaries to the Azanita From hence appears the notion and office of these Deacons in the Christian Church those that attended and waited on the Bishop and did whatsoever he appointed them preach baptize c. read the Gospel attend the Bishop in ministring the Sacrament of the Lords supper receive the oblations from the sub-deacon and bring them to the Bishop mind the people in performing the several parts of the divine office call on them to pray to sing to hear to kneel c. And as these were first trained up for these ministeries in the family of the Bishop so were they after in Religious houses and Colleges or Monasteries which appear by the antients to have been seminaries of the Church and not instituted onely for prayer and devotion and such when they have used the office of a Deacon well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 13. purchase to themselves a good degree that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the scholiasts shall soon ascend higher as Clemens being Peters Deacon at Rome succeeded him in the Episcopal chair Proportionable to which it was that afterwards the Bishops were chosen out of Monasteries Gregory Nazianzen Basil Chrysostome c. Thus is the word Deacons to be understood in this place being joyned to Bishops as those that attend on them in every Church and were then next to them there being not then as farre as appears any middle sort of Church officers instituted betwixt the Bishops and them And the same is certainly the notion of it in that other place 1 Tim. 3. 8 12. where the rules are given for the qualifying them that are ordained to that office as before had been given for the Bishops in stead of which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antient men Tit. 2. 2. all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons in this more comprehensive notion as it contains the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversities of
sowre dow that diffuseth it self to the whole lump of bread with which 't is mix'd as their disposition doth to all their sect 7. And they reasoned among themselves saying It is because we have taken no bread Paraphrase 7. And they understood not his meaning but from the mention of leaven grosly conceited that the occasion of his speech was because they had forgotten to bring bread along with them 8. Which when Jesus perceived he said unto them O ye of little faith why reason ye among your selves because ye have brought no bread Paraphrase 8. What a piece of infidelity is this thus to apply my speech to the want of bread 9. Doe ye not yet understand neither remember the five loaves of the five thousand and how many baskets ye took up Paraphrase 9. Will you never lay to heart or consider Have you so soon forgot how easily I am able to releive your want of bread Ye have had two competent evidences of this very lately afforded you five thousand men fed with five loaves and yet twelve baskets of fragments to spare after they were satisfied 10. Neither the seven loaves of the four thousand and 〈◊〉 many note b baskets ye took up Paraphrase 10. And so four thousand fed with seven loaves and seven baskets of fragments remaining 11. How is it that you doe not understand that I spake it not to you concerning bread that ye should beware of the leaven of the Pharisees and of the Sadducees Paraphrase 11. How then could ye be guilty of so grosse an infidelity as to think me still unable to provide necessaries for my self and you and consequently to speak of bread when I bid you 12. Then understood they how that he bad them not beware of the leave◠of bread but of the doctrine of the Pharisees and of the Sadducees Paraphrase 12. Then they understood their mistake how that he had not spoken of bread or leaven literally but that he foretold them what kind of people all the Pharisees and Sadducees were and all that were leavened or taught or received infusions from them viz. that all the whole tribe of them were a sort of hypocrites Luke 12. 1. who pretended much piety and love of the truth and so enquired after signes from heaven v. 1. but were indeed most perversly and maliciously bent against Christ and his doctrine and would prove the most virulent persecutors both of him and them c. 10. 17. 13. When Jesus came into the coasts of note c Cesarea Philippi he asked his disciples saying Whom do men say that I note d the son of man am Paraphrase 13. And being on his way Mar. 8. 27. to Cesarea Philippi he asked his Disciples What opinion have the multitude Lu. 9. 18. of me doe they take me for an ordinary man or a Prophet or what else 14. And they said Some say that thou art John the Baptist some Elias and others Jeremias or one of the prophets Paraphrase 14. Some old Prophet of the old Testament either risen from the dead as 't is clear they expected Elias should come again or else that the soul of one of them was by way of transmigration which the Pharisees had borrowed from the Pythagoreans come into his body See note on Joh. 9. a. 15. He saith unto them But whom say ye that I am 16. And Simon Peter answered and said Thou art the Christ the son of the living God Paraphrase 16. To this question Simon Peter particularly rendred an answer Thou art the Messias even the 17. And Jesus answered and said unto him Blessed art thou Simon Bar-Jonah for note e flesh and blood hath not revealed it unto thee but my father which is in heaven Paraphrase 17. This faith of thine is not built upon humane testimony but upon the miracles and doctrines which thou hast heard and seen which are the testimonies of God himself whereby he hath testified of me to thee and such as thou art Mat. 11. 25. See note on c. 15. d. 18. And I say also unto thee that thou art Peter and upon this note f rock I will build my church and the gates of note g hell shall not prevail against it Paraphrase 18. And seeing thou hast so freely confest me before men I will also confesse thee Thou art c. that is The name by which thou art stiled and known by me is that which signifies a stone or rock and such shalt thou be in the building of the Church which accordingly shall be so built on thee founded in thee that the power of death or the grave shall not get victory over it the Christian Church now to be planted shall never be destroyed 19. And I will give unto thee the note h keyes of the kingdome of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven Paraphrase 19. And I will give thee as afterwards to all the twelve c. 18. 18. and more distinctly Joh. 20. 23. the keyes of the gate of this court or kingdome the Church of which every one of you is to be the steward as the keyes of the court were given to Eliakim Isa 22. 22. in token of his being steward of the house to admit and exclude whom he pleased that is both power and ensigne of power Apoc. 3. 7. to exercise censures and by them to exclude men in case of their impenitence either by laying some restraints on them in the Church or to turn them out of the gates of this city and upon repentance to receive them into the Church again And what you doe here as you ought to doe shall be valid in heaven 20. Then charged he his disciples that they should tell no man that he was Jesus the Christ 21. From that time forth began Jesus to shew unto his disciples how that he must goe unto Hierusalem and suffer many things of the elders and chief priests and scribes and be killed and be raised again the third day Paraphrase 20 21. The disciples knowing that he was the Messias and having told him so v. 16. he commands that this be not publickly disclosed till after his resurrection at which time in his wisdome he thought it most seasonable telling them that it was necessary that Christ should be put to death by the instance of the Jewish Sanhedrim See note on chap. 8. b. 22. Then Peter took him and began to rebuke him saying note i Be it farre from thee Lord this shall not be unto thee Paraphrase 22. God forbid or avert this from thee or as the Syriack reads be propitious to thy self Lord. 23. But he turned and said to Peter Get thee behind me note k Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of men Paraphrase 23. a snare or stumbling block moving me to that which were a sin if I should yeild to it
way of eminence somewhat above other men and yet live in so mean a humane condition on the other side and have call'd my self by no other name among you pretended to no other title but that of the son of man Who am I taken to be In the other Gospels of Mark 8. 27. and Lu. 9. 18. 't is only thus Who do men say or who say the people that I am V. 17. Flesh and blood The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood is an Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying no more then a meer man here upon the earth one that hath ascended no higher then the common state of men Thus 't is ordinary in the Jewish Writers Take one example for all in Gemara Babyl ad Cod. Berachoth where a parable of a rich man the first draught as it were and monogramme of that which is enlarged and fill'd up with lively colours by our Saviour Lu. 16. 19. is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parable of a King of flesh and blood that is of a humane mortal King here on earth Thus 1 Cor. 15. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood cannot inherit the kingdome of God that is these corruptible gross earthy bodies of ours till they be refined So Eph. 6. 12. our wrestling is not against flesh and blood that is against ordinary humane enemies but as it follows against the most powerfull enemies c. and so here when Christ tells Peter that that confession of his That Christ is the Son of God was not founded on any humane testimony nor on the votes and wishes of men which were not much likely to be gratified by this doctrine but on that stronger of God himself And so when S. Paul mentions his call to Apostleship immediately from heaven Act. 13. 2. he adds Gal. 1. 16. that he applied not himself to flesh and blood that is to any men to receive mission or commission of Apostleship from them V. 18. Rock The name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a stone here such an one as for the firmnesse and validity is fit to bear the greater stresse and weight in the building is applicable to the person of S. Peter in respect of the Church He was the Apostle of the circumcision as Christ himself was He was already a very considerable Disciple joyn'd ordinarily with Jamâ—s and John in the participation of some favours which others enjoyed not though in Christs favour John enjoy'd the first place Joh. 13. 25. be twice made confession with greatest boldnesse of Christs being the Messias and son of God Joh. 6. 19. and here And after the Resurrection of Christ he had among the twelve the honour of his first appearing 1 Cor. 15. 5. and proportionably was first of all to preach and make known to the Jewes but so as not to exclude the Heathens the truth of that which he here profess'd viz. that Jesus is the Christ In this respect it is here told him that he should be a stone by way of excellence for amongst the Hebrewes all the Levites were in a common notion of this phrase call'd stones of the Temple such as next the corner-stone may also be called the first stone in building the Church of Christ which when 't was once built should never be destroyed again and that he should have a power of governing signified by the keyes v. 19. yet so as that other Disciples are to be look'd on as foundation-stones also Ephes 2. 20. Revel 21. 14. see note on c. 10. b. as they are called after the erecting of it columnes and pillars Gal. 2. 9. that is principall supporters of the Church built and principall ingredients in the building and so also endowed with the power of governing of binding and loosing c. 18. 18. remitting and retaining Joh. 20. 23. all one directly with that which is here bestowed on him So that the application of this whole speech to S. Peters person doth not either immediately import or by necessary or probable consequence inferre any Oecumenicall pastorall power in him much lesse in any other person by claime of succession from him over other Apostles and their plantations that is the Universall Church of Christ but only a reverence due to him who was so excellent and principall an instrument in the first erecting of the Church and in proportion also to his Successors in each Church by him planted as far as they should walk in his steps And for any other priviledges of particular See or Bishop upon claim of succession from him they cannot appear to belong to any one or more above all others by the force of this Text. Ib. Hell Hades here according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mention'd note on c. 11. i. signifies death or grave or destruction and by consequence Satan also who hath the power of these Then for gates they may signifie first power force strength which consists in armes or weapons which were usually kept over the Gates of the cities Secondly counsell contrivance stratagems policy because they were wont to sit in counsell in the Gates Thirdly wordly authority borrowed by Satan from his instruments the heathen powers of the world because judgment was wont to be exercised in the Gates and so these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Macarius his style being put together will conclude that 't is not all the power and strength wisedome and policy authority and Empire in the world no not death or grave which are proverbially irresistible Cant. 8. 6. nor Satan himself that shall be able to destroy this fabrick now to be erected by Christ and his Apostles in the hearts of men though that glorious Temple of Jerusalem erected by Gods own appointment shall be destroyed Now that all this shall not prevaile against the Church may be understood either as the Church signifies particular persons beleivers true faithfull Christians of which the Church consists or as it signifies the whole congregation and society of men As the Church signifies the persons so the phrase imports that though Christians shall die yet Death shall have no dominion over them Christ shall break open those barres and rescue them by his resurrection from the power of the grave As it referres to the Church in complexo that is to the whole congregation of Christian professors so it signifies a promise of Christ that it shall never be destroyed so as to perish totally irrecoverably but whatsoever change it undergoes in the world it shall again lift up the head and have as it were its resurrection which promise is perform'd if as it decaies or perishes in one branch or part it receive and flourish in another V. 19. Keys of the kingdome What is here meant by the keyes is best discernible by Isai 22. where God foretells Eliakim v. 20. the son of Helkiah that he will call him and cloath him
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.
have eternall life Paraphrase 16. what is the condition required of me to make me capable of Eternall blisse 17. And he saith unto him Why callest thou me good there is none good but one that is God but if thou wilt enter into life keep the commandements Paraphrase 17. thy calling me good without conceiving me to be God is not right But for thy question of the way to eternall blisse this is soon answered 't is by obedience to Gods commandements 18. He saith unto him Which Jesus said Thou shalt doe no murther Thou shalt not commit adultery Thou shalt not steal Thou shalt not bear false witnesse Paraphrase 18. Jesus said those great precepts given by God to Moses containing the heads of all duties both toward God and man particularly those six of the second sort containing the duty toward man 19. Honour thy Father and thy mother and Thou shalt love thy neighbour as thy self Paraphrase 19. Thou shalt not design advantage to thy self by another mans losse or desire any thing that is his but consider his good as well as thine own which is the summe of the last commandement 20. The young man saith All these things have I kept from my youth up What lack I yet Paraphrase 20. All these parts of duty I have sincerely observed all my life what more is required of me 21. Jesus said unto him If thou wit be note b perfect go and fell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me Paraphrase 21. If thou wilt ascend to that higher pitch to which I come to raise men if thou wilt be a Christian then must thou upon contemplation of the reward that is laid up in heaven for all that sincerely obey me be contented to part with all the wealth of the world whensoever that is required of thee either directly as now I command thee to sell and give to the poor all that thou hast and so to follow me as all my disciples have done though they had not so much to part with as thou hast or by consequence when thou canst not obey any particular precept without danger of being undone by it 22. But when the young man heard that saying he went away sorrowfull for he had great possessions Paraphrase 22. When the young man heard Christ say this he was much greived because he had a very great estate and therefore seeing he could not be a Christian at any cheaper rate he forsook or departed from Christ would not pay so dear for that perfection 23. Then said Jesus to his disciples Verily I say unto you that a rich man shall hardly enter into the kingdome of heaven Paraphrase 23. It is very difficult for a wealthy man to undertake that condition required of all by me that will be Christians and come to blisse now under the Gospel 24. And again I say unto you It is easier for a note c camel to goe through the eye of a needle then for a rich man to enter into the Kingdome of God Paraphrase 24. The rich man setteth his heart upon his riches and trusting in them Mar. 10. 24. must part with as much of his humour before he can be capable of being a Christian of performing the condition by me required to attain blisse as that beast Camel or Elephant c. which is of the greatest bulk must part with to be qualified to passe through the straightest place 25. When his disciples heard it they were exceedingly amazed saying Who then can be saved Paraphrase 25. If the way prescribed by thee to blisse be as straight as a needles eye who then can undertake it who can come to blisse upon such termes as these who is there that according to this rule is qualified for salvation 26. But Jesus beheld them and said unto them With men this is impossible but with God all things are possible Paraphrase 26. look'd upon them as exāples of the practicablenesse of this doctrine of forsaking parting with all to follow him and tells them to encourage them that it seems those things which are in themselves so hard and so unreasonable for meer men to doe are yet very possible for God and so this of contemning the world working such a change on a worldly mans heart that he shall liberally bestow his wealth and not place any confidence in it is a work that God doth ordinarily work in mens hearts and enables them to doe with ease 27. Then answered Peter and said unto him Behold we have forsaken all and followed thee what shall we have therefore 28. And Jesus said unto them Verily I say unto you that ye which have followed me in the note d regeneration when the son of man shall sit on the throne of his glory ye also shall sit upon twelve thrones judging the twelve tribes of Israel Paraphrase 28. ye that are now my disciples and have by receiving the faith and baptisme left all to follow me shall assoon as I come to my kingdome be highly honoured and rewarded by me or You that have received me and followed me and persevered constant to me continued with me in my temptation Lu. 22. 28. shall in the new age or state taking its beginning from the resurrection and ascension of Christ have a power in the Church instated on you as my successors somewhat proportionable to that of the severall Rulers of the Tribes among the Jewes a token of which are the keyes after given to them and promised as here c. 16. 19. The power which my father hath given me on earth shall at my departure be instated upon you Lu. 22. 29. 29. And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receive an note e hundred fold and shall inherit everlasting life Paraphrase 29. And whosoever shall for my sake part with any of the advantages and possessions of this life whatsoever it is he shall be so farre from being a loser by it that he shall in this very life be by that means abundantly more richly provided for in the same proportion that he which in the harvest hath the most plentifull returns to his seed and pains-taking c. 13. 8. 30. But many that are first shall be last and the last shall be first Paraphrase 30. But though you have advantage of other men in being thus early in Discipleship yet 't is very possible that some that come after you in time as Paul may labour as fervently deserve as much and consequently be as richly rewarded as you upon which followes the parable of c. 20. 1. Annotations on Chap. XIX V. 12. Eunuches The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a vulgar ordinary signification which is known by the English use of the word Eunuch that is in the expressions of the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And
〈◊〉 the apostle Heb. 3. 1. in the same sense as the Great Pastor of his sheep Heb. 13. 20. and the only as Pastor so Bishop of our soules 1 Pet. 2. 25. from whence saith Origen on Mat. 24. Propriè Episcopus Dominus Jesus est The Lord Jesus is properly a Bishop Now what was thus conferred on Christ was also personally exercised by him upon earth whiles he remained here he preached the Gospel instituted rites in his Church to continue for ever called disciples gave them commands used their ministery designed some to certain offices sent out seventy Lu. 10. 1. as Heralds before his face gave them power to cure diseases v. 9. and so committed to them some though but a temporary office or mission which ceased at their return to him v. 17. On others he resolved to instate a larger and more durable power to send them as his Father had sent him to make them his successors on earth but this he did not at this time He sent them indeed the Twelve peculiarly Mat. 10. 5. and that with no small power power to cast out unclean spirits v. 1. and to preach v. 7. and that was the summe of this Mission v. 8. Preach cure cleanse raise cast out devils freely ye have received freely give dispense the powers liberally to the advantage of others which are so freely bestowed on you Proportionably to this and that other of the seventy Lu. 10. it is to be remembred that among the Jewes all sorts of Messengers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Ahijah 1 Kings 14. 6. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harsh Apostle or messenger of ill news so the twelve spyes Num. 13. were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sent to explore the land and were as it were a sampler of the Twelve that here Christ sends out on the like account and in the Old Testament the word is no otherwise used Among the Talmudists'tis used of them that were by the Rulers of the Synagogues sent out to receive the tenths and dues that belonged to the Synagogues such as Philo calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent for the monies of the Temple legâ—ad Caium and by the Emperour Augustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receivers and in like manner the messengers of the Church that carryed their liberality or letters congratulatory from one to another are by Ignatius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine carriers or Embassadors and so in the Theodosian Codex tit de Judaeis Apostoli are those that were sent by the Patriarch at a set time to require the gold and silver due to them Of these it is observable that when they were thus imployed though not on any very high imployments and but for a short time they yet were furnish'd with letters of Proxy or Attourney that what they did might be done in the names and persons of those from whom they were sent and from thence the Axiom is known among the Jewes that every mans Apostle is as himself to which Christ seems to referre Mat. 10. 14. He that receiveth you receiveth me c. So when Saul was sent by the Jewish Sanhedrim to Damascus Acts 9. he had the letters of the High Priest with him v. 2. And hitherto there is nothing discernible in this word Apostle that hath any denotation of dignity or government that must be fetch'd from Joh. 20. 21. where Christ sends his disciples as his Father had sent him sends them solemnly and with commission in that notion of sending wherein the Procurator or Proconsul is sent to his Province or wherein Moses is sent to the Israelites in Egypt send by whom thou wilt send saith Moses or wherein Kings and Judges and Saviours are every where in the Old Testament said to be sent when they are by God advanced to any Government Thus must Christ mean of himself that he was sent by his father see Mat. 10 40. 15. 24. Joh. 3. 24. 5. 38. 6. 57. 17. 3. consequently thus must it be understood that they are sent by Christ and so Joh. 17. 11. As thou hast sent me into the world I also have sent them without referring to the ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jewes the messengers of the Patriarchs And so as in the earthly Kingdom the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers or Procurators such was Pilat in Judaea which are next the Regal authority are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent 1 Pet. 2. 14. so the Apostles of Christ are sent also in Christs spirituall Kingdome sent not before his face as Ministers Disciples the Seventy Lu. 10. 1. and generally messengers are said to be sent but sent as his successors and heires on earth endued with that power by commission from him which he here executed And this is the meaning of the word here which seems not as yet to be bestowed on them by Christ but being after really instated on them 't is here and c. 17. 5. 22. 14. occasionally mentioned and so Mat. 10. 2. by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anticipation as the name Peter is Mat. 4. 18. the title that belonged to them at the writing of this Thus when we read that the Father gave judgement to the Son Joh. 5. 22. we read also in effect that the Son gives judgment to the Apostles Mat. 19. 28. Lu. 22. 30. 2 Cor. 10. 6. when the Father gives the Son power to forgive sins upon earth Mat. 10. 6. the Son gives power to the Apostles to remit sin on earth also Joh. 20. 23. As the Father gave the keyes to the Son Is 22. 22. Rev. 3. 7. so the Son gave the keyes to the Apostles Mat. 16. 19. As the Father gave the Son to sit on his Throne so the Son gave the Apostles to fit with him on Thrones Mat. 19. 28. Lu. 22. 30. As the Father gave the Son to be the foundation or corner stone of the Church Mat. 21. 42. so the Son gave the Apostles to be foundations upon a foundation Eph. 2. 20. the foundation of Apostles Christ being the chief corner stone And so as the Father sent the Son Joh. 5. 24. 17. 18. so the Son sent the Apostles Joh. 20. 21 And from the dignity of this office it is that the very Angel Rev. 19. 20. whose name hath no more in it then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath both signifying messengers or legates professes himself to be but a fellow-servant of John and his Brethren that have the testimony of Jesus that is of Apostles and Apostolick men The testification of the resurrection of Christ and the Christian faith to which the Apostles were sent by Christ being as 't is there said the spirit of Prophecy the most honourable office that any mortal can be designed to by Christ and there put in comparison with that joyfull news brought them by that
over his houshold to give them their portion of meat in due season 43. Blessed is that servant whom his Lord when he cometh shall find so doing Paraphrase 42 43. The parable doth in severall degrees belong to every Christian who hath some trust committed to him by Christ and must be very carefull to discharge it see Mat. 24. 45. to you as stewards here to all Christians as servants v. 43. and no mans trust is so mean that diligence in it shall not be rewardable But to them again with some difference as they have received more or lesse of divine revelation immediately or mediately v. 47. 44. Of a truth I say unto you that he will make him ruler of all that he hath Paraphrase 44. And be he never so meanly imployed God will reward his trustinesse and diligence with committing to him the greatest trusts see Mat. 24. 47. the greatest office of dignity in the Church 45. But and if that servant say in his heart My Lord delayeth his coming and shall begin to beat the men-servants and maidens and to eat and drink and to be drunken Paraphrase 45. And upon that consideration abuse that trust and power reposed in him as a steward deal injuriously with those that are under his rule and spend his masters goods riotously and luxuriously 46. The Lord of that servant will come in a day when he looketh not for him and at an houre when he is not ware and will cut him in sunder and appoint him his portion with the unbelievers Paraphrase 46. with the untrusty false stewards the unbelieving Jews which have not reform'd upon all Christs preaching unto them 47. And that servant which knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes 48. But ye that knew not and did commit things worthy of stripes shall be beaten with few stripes For unto whomsoever much is given of him shall be much required and to whom men have committed much of him they will aske the more Paraphrase 47 48. According to the degree of knowledge which God hath afforded so shall their crimes receive aggravation of guilt and encrease of punishment And the more light and grace he bestowes on any the greater and the more Christian performances will he require of them 49. I am come to send fire on the earth and note c what will I if it be already kindled Paraphrase 49. It is to be expected as a consequent of my coming into the world that persecution should attend Mat. 10. 34. and this will be a means of exploring and trying who are faithfull and who are not And therefore I am so far from wishing this otherwise that I rather desire that it were already kindled or begun 50. But I have a note d baptisme to be baptized with and how am I streightned till it be accomplished Paraphrase 50. But I am to bear the first part of it to be immerst in afflictions Mat. 20. 22. Till this come to be accomplish'd upon me I am in some streights terrified like a woman with child with the apprehension of the pangs approaching Mat. 26. 39. but very willing to be delivered to doe and suffer that whereunto I was sent 51. Suppose ye that I came to give peace on earth I tell you nay but rather divisions 52. For from henceforth there shall be five in one house divided three against two and two against three 53. The father shall be divided against the son and the son against the father and the mother against the daughter and the daughter against the mother the mother-in-law against the daughter-in-law and the daughter-in-law against her mother-in-law Paraphrase 51 52 53. Soon after my departing great divisions and feudes will break out concerning me the whole land shall be divided into factions and civil broyls Mat. 10. 34. and 24. 7. 54. And he said also to the people When ye see a cloud rise out of the west straight way ye say There cometh a shower and so it is Paraphrase 54. Many ways you have of presaging what weather it will be which seldome fail you as when 55. And when ye see the South wind blow ye say There will be heat and it cometh to passe 56. Ye hypocrites ye can discern the face of the sky and of the earth but how is it that ye doe not discern this time Paraphrase 56. Ye that can judge by sight of the skyes and the winds what will befall Why should ye not have as great sagacity to discern and presage the judgements that are near approaching towards this nation if they doe not suddainly repent and receive Christ 57. Yea and why even of your selves judge ye not what is right 58. When thou goest with thine adversary to the Magistrate while thou art in the way give diligence that thou mayst be delivered from him lest he hale thee to the judge and the judge deliver thee to the officer and the officer cast thee into prison Paraphrase 57 58. And why doe you not without need of looking upon the skyes for the presage by the same rationall way of judging in which you proceed in other matters use the same prudence in divine matters of danger which you doe in humane worldly contentions and so when you see an action coming against you wherein you are sure to be cast set presently to reconcile the adversary to make your peace and escape the danger to which purpose was this which Christ said at another time Mat. 5. 25. 59. I tell thee thou shalt not depart thence till thou hast payd the very last mite Annotations on Chap. XII V. 29. Of doubtfull mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily and literally to be carried up high in the aire as clouds or birds flying there which because they have no firme foundation there but are tost and driven about uncertainly hence it signifies first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vagari in Stephanus's Glossary to thinke of this and that without any consistence of minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath no fix'dnesse of minde and so intention of thoughts in prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the other side in S. Basils Ascetick rules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importune wandering of thoughts in prayer proceeding from former company and unprofitable discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forbidden and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nyssen is attention of hearing Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look earnestly without ever looking off on him that holds up the mappa or white cloth in the races Secondly the word signifies to hang as the clouds doe in the ayre in an impatient suspense or anxiety as in Lucians Icaromenip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that had his eares gaping as it were impatient and very desirous to hear the end of the story So
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
man 21. Wherefore of these men that have companied with us all the time that the Lord Jesus went in and out among us 22. Beginning from the baptisme of John unto that same day that he was taken up from us must one be ordained to be a witnesse with us of his resurrection Paraphrase 21 22. It is therefore our duty according to this prophecie to make choice of some one of these persons that are now here with us v. 15. and who have continued with us ever since Jesus undertook to teach us and to rule us as a Master disciples even from the time that John baptized him presently after which Jesus began to call and gather disciples Joh. 1. 43. Mat. 4. 12. 17. 18. Mar. 1. 17. till his assumption to heaven that so he may be taken into the Apostleship see v. 8. to perform that which Judas should have done that is â—oe and preach the Gospel now much more confirmed by the miracle of Christ's rising from the dead in those cities and 〈◊〉 which were or had been if he had not thus dealt assigned Judas 23. 〈◊〉 they appointed two Joseph called Barsabas who was surnamed Justus and Matthias Paraphrase 23. And the eleven to whom this speech was addrest v. 15 16. pitch'd upon and proposed two leaving it to the loâ—s to decide which of them it should be 24. And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen Paraphrase 24. And the Apostles prayed and said O Lord that knowest the secrets of all hearts be thou pleased to direct the lot to him whom of these two thou hast chosen 25. That he may take part of this ministery and Apostleship from which Judas by transgression fell that he might goe to his note k own place Paraphrase 25. That he may take that part of the charge which did or should have belonged to Judas but was deserted and forsaken by him and so betake himself to the discharge of it 26. And they gave forth their lots and the lot fell upon Matthias and he was note l numbred with the eleven Apostles Paraphrase 26. And they put in two lots one for Joseph another for Matthias and Matthias being chosen by the lots was received in to make up the number of the twelve Apostles and to perform that office which belonged to him as such see v. 22. viz. to preach Christ and testifie that he was risen from the dead and was by that declared to be the Messias or Son of God in power Annotations on Chap. I. V. 5. Baptized with the Holy Ghost What is meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall be baptized with the holy Ghost in this place is determined by the circumstance of the time then future and yet not many daies after Christs speaking of it And it is clearly meant of the holy Ghosts visible descending upon the disciples c. 2. 2. by which he should doe two things especially 1. He should give them testimony of the truth of all that Christ had said unto them Joh. 15. 26. as by his descending on Christ at his Baptisme he testified and thereby God the Father himself that Christ was the beloved son of God in whom he was well pleased i. e. who declared nothing but the truth and good pleasure of God to them 2 ly He should testifie to others that whatsoever they should teach was also the will of God and so authorize them for the solemn testifying of Christs resurrection c. give them power and commission and graces to discharge their whole ministery as witnesses now designed and pointed out by him to declare and testifie to all Israel what Christ had done and said in their presence v. 8. and that he was risen from the dead v. 22. This may the more appear by taking notice of the opposition here set betwixt Johns baptizing with water and the baptizing of the Apostles with the Spirit here spoken of To baptize is to wash or purifie belonging to all the kinds of purifications among the Jewes see Note on Mar. 7. c. and from thence more especially to the receiving of Proselytes admitting Disciples This John did after the manner of the Jewes by water onely or by the ceremony of immersion in water which among them was the way of sanctifying any thing i. e. fitting or setting apart for holy uses and therefore the Priests washings of himself before his officiating are called in the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joma c. 3. § 3. sanctifications Beside this John did nothing else to his disciples or those that came in to him upon his preaching But Christs disciples that were to be consecrated to an office in a more eminent manner then Johns being to have the whole power of disseminating the Gospel and governing the Church of Christ after him were not only to be received in as Proselytes with that ceremony of washing but God from heaven was visibly to instate this power upon them and withall to testifie the truth of that doctrine which they were to preach And this was to be done by the holy Ghosts descending in a visible manner i. e. revealing himself gloriously by the appearance of Angels whose appearance signifies Gods peculiar presence And thus we see it fulfilled Act. 2. 2 c. And what befell the Apostles there as the first fruits of the Church of the Jewes converted to Christianity the same was in the effects of it vouchsafed by God to Cornelius and his family as the first fruits of the Gentile-converts Act. 10. 44. which saith S. Peter put him in mind of this speech of Christs that John baptized with water but ye shall be baptized with the holy Ghost c. 11. 16. i. e. was a demonstration to him that God had accepted these Gentiles and so that they were fit to be baptized Act. 10. 47. By this will appear the meaning of those places in the Gospels Mat. 3. 11. I baptize you i. e. John baptizeth you with or by water that was the ceremony of his receiving men to repentance or absolution and pardon of sin upon repentance and that was all that John did but he that comes after me he shall baptize you with the holy Ghost and with fire i. e. Christ shall send the Holy Ghost in a glorious appearance in flames of fire to come down visibly upon you and so to assure you of the truth of the doctrine which I teach you or else as fire was used for consecration fire upon the altar to devour the sacrifice and that fire first coming down from God to doe it Levit. 9. 24. and fire from the altar a coal from thence to touch Isaiahs lips and set him apart for his Prophetick office to separate and consecrate you for your Apostleship and after that upon all unreformed impenitents he shall come with fearfull judgements see Mat. 3. 11. Act. 2. 17 19. c. So 't is
also Luc. 3. 16. mentioning both the holy Ghost and the fire too though Mark 1. 8. and John 1. 33. mention not the fire but only the holy Ghost Besides these two speciall uses of the holy Ghosts descending on them one common constant use there was also which belonged to all Christians not only Apostles as appears by Joh. 7. 39. where Christ mentions the Spirit which not only the Apostles but believers in common i. e. all Christians should receive after his Ascension the giving them strength to perform what God now required of them and therefore all that came into the Christian Church as proselytes of Christ not only those that were set apart for the ministery are said to be born a new i. e. received as Christian proselytes and baptized with water and the holy Ghost Joh. 3. 5. not only made partakers of the ceremony of Johns Baptisme water which signifies purging from sinne but over and above that made parrakers of the holy Ghost being received into the Christian Church by those on whom the holy Ghost came down Act. 2. and that not onely for themselves to confirm the truth of Christs preaching and to give them their commission but also to rest upon them as the founders of the Christian Church so that they might communicate the benefit and influences of it to others to the end of the world so farre as was usefull to the condition of every one And that is to fit every one and enable him to discharge that calling whereunto he is admitted As if he be admitted barely into the Church to be a Christian then beside water wherein he is baptized after the manner of all other Proselytes he hath also from God by the Apostles blessing of him the holy Ghost bestowed on him i. e. those benefits of it which belong and are necessary for every Christian viz pardon of sinne and grace to lead a new life and this styled being born a new of water and of the holy Ghost Joh. 3. 5. and is intâ—â—ted to be an effect or consequent of Christs Ascenâ—â— v. 13 14. after which it was that the holy Ghost came down upon the Apostles here and to be a superior thing and that which more effectually tended to the salvation of believers that is Christians Joh. 3. 15. then either the Jewish or Johns Baptisme which being the Baptisme of water alone was not able to bestow this and therefore it is that they that had been baptized onely with Johns Baptisme Act. 19. were by the Apostles when they knew it baptized farther in the name of the Lord Jesus see c. 2. Note d. In like manner they that were admitted into the Church to any speciall function as to that of Bishops which consisted in the exercise of Censures and in the power of ordaining others or c. 6. to that of Deacons and of Presbyters afterwards who had some parts of sacred functions communicated to them that of preaching the Gospel Act. 8. 12. and of baptizing were thus admitted also by the Apostles and after them by the Bishops their successors by laying their hands on them and blessing or consecrating them that is giving them the holy Ghost also that is that externall commission which here they had by the holy Ghosts descent upon them and also for some time extraordinary gifts of tongues and miracles and prophecying usefull for the discharge of those functions V. 7. The seasons The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifies an opportunity or seasonable time sometimes also signifies a moment or least particle of time Thus 't is wont to be defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that wherein there is no time And so it seems to signifie here where Gods reserving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and moments in his own hands so that they shall not be known by them seems parallel to the day and hour knoweth no man the day and the times noting a larger proportion of time and the hour and the moment a lesser and accordingly the Vulgar reads vel momenta or moments V. 9. A cloud The appearance of Angels is ordinarily described by a cloud as hath been formerly said and so here the clouds receiving him signifies the Angels receiving him Thus when Exod. 25. 22. it is said of the covering of the arke There will I meet thee and commune with thee from betwixt the two Cherubims c. It is Lev. 16. 2. I will appear in the cloud upon that propitiatory or covering of the ark V. 13. An upper roome It is said by the writer of this book Lu. 24. 53. that the Apostles after Christs Assumption returned to Jerusalem and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually in the temple praising and blessing God which clearly signifies that the Temple at Jerusalem was the place not of their continuall abode but of their constant daily performance of their devotions see Lu. 2. 37. and so he concludes that Gospel And here where he begins another book and in that the story after the Ascension of Christ and so repeats that again v. 9. c. he adds v. 12. as he had said in the Gospel that they returned to Jerusalem and when they came thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went up into an upper room and there that is in that upper room saith he the same S. Luke that before had said they were continually or at the times of devotion constantly in the Temple all the eleven disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continued unanimously in prayer and supplication that is did there daily perform their devotions and religious offices manifestly referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upper room where they daily did so And so ch 2. 1. where they are said to be all unanimously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together a phrase to denote their sacred assemblies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sure denotes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper room as the constant place of their daily devotions From the comparing of these two places and the phrases used in the severall places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were continually and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were continuing being perfectly equivalent some difficulty would arise how the Temple should by the same historian be set down as the daily constant place of their devotions in one place and the upper room in the same manner and phrase to be it in the other were not this way of reconciling that difficulty neer at hand taken notice of by some late Criticks but not favoured by others viz that the Temple had many chambers and upper rooms in its circuit which served not only for the uses of the Priests and for the keeping of the holy things but stood open some of them for religious meetings also So 1. Chron. 28. 1. in the pattern that David gave to Solomon we have expresse mention of the Porch and the houses thereof and of the treasuries thereof and of the upper chambers thereof
conscience especially upon guilt of blood are weary of their lives and have this ready way to deliver themselves from that burthen 'T were impertinent to multiply testimonies to that purpose The authors of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mention it of other creatures that on occasion of great sadnesse have done the like But whether this were the manner of his death or no the Context gives us no means to define Ib. Burst asunder The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek by which the old Glossary renders dissiluit not as that signifies to leap down but to break asunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it signifies no more then in Latine medius discerpitur or disrumpitur or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 23. 45. that is that he was broken in pieces a naturall consequent of which it is which here follows that his bowels gushed out at the wound or rupture V. 20. Bishopricke The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the Old and New Testament In the Old Testament there be two Hebrew words rendred by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it is oft rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Lord Angel so once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So among profane authors 't is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler as in Aristides where after the mention of Kings are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that come annually as Episcopi overseers of which he had said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there come rulers by law every year by which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers and Bishops are all one and so Justinian calls those which Aristides speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers of provinces and Metropoles and accordingly Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 king or governour The 2 d Hebrew word which is rendred by it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other the Derivatives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visitavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which note a prefect or governour or any impowr'd by commission to exercise any authority entrusted to him And as 't is sometimes rendred so elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all words of government or prefecture and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dore-keeper to whom the keyes of the house of the Lord were committed Ezech. 44. 2. when 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is taken in five senses 1. in an army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 31. 14. Judg. 9. 28. 2 Kin. 11. 15. the captain of the host 2dly among workmen the principal that were set over all others in the building of the Temple 2 Chron. 34. 12 17. 3dly in the city the ruler or prince Neh. 11. 9 14. and especially of the Priests v. 10. and of the Levites v. 15 4thly in the ministery of the Temple Eleazar the son of Aharon who Num. 3. 32. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruler of the rulers of the Levites Num. 4. 16. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishop Eleazar 5thly in the house of the Lord over which he that was set is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kin. 11. 18. the bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elswhere in the New denotes prefecture or ruling power in the Church viz that Apostolick power which at the coming of the Holy Ghost was to be instated upon him that should now be chosen into Judas's place to be an Apostle See Note on Phil. 1. b. V. 25. His own place What is here meant by may be best collected from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or portion of ministery and Apostleship that is of Apostolical ministery in the beginning of the verse the taking of which is preparative here to his going to this That certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus a part or portion that falls to any particularly a province that belongs to any Governor and if that be a Bishop or Governor of the Church then such a Province styled v. 20. out of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishoprick which he that succeeds in is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take there as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take the portion of ministerie c. And then that which is thus become any mans assigned Province cannot more fitly be express'd than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place or Province proper to that man assigned to him This therefore regularly belonging to Judas if he had not by his treason against his Master forfeited it which is here said as in a parenthesis being inclosed with two comma's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthias now succeds him in it takes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or portion and so is now to go to this as his own place or Province which had else belonged to another Many prejudices there are against understanding this phrase of Hell as some have understood it as the place whither Judas was to go For 1. That was not his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper place or assignation of Judas but common to all other damned spirits 2. 'T was not S. Luke's office to pass sentence on Judas any farther then by setting down the hainousness of his crime which he had done v. 16 17 18 19. and was not to proceed to judge or affirme ought of Gods secrets such is his going into hell And 't is S. Chrysostomes observation on v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the wisdome of S. Luke how he doth not reproach or insult on Judas but simply sets down the matter of fact without any descant on it and what he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he discourses of the present vengeance belongs evidently to what befell him in this present world and so excludes all inlarging to his future damnation 3. There is no propriety in saying of the one that he sinned to go to hell but of the other 't is most proper so say that he was elected to such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion to go or that he might go to it To this accords Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calls that his own place which Matthias should obtain So Oâ—cumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be interpreted of Matthias that Judas being fallen he should have his place for his own receiving his Bishoprick making place and Bishoprick synonyma So Didymus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among many things signifies saith he an order as the place of a Bishop or an Elder So the Ordinary Gloss ut abiret in locum suum that is sortem Apostolicam his own place that is the Apostolical lot making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉
Peter and the rest of the Apostles that were present beseeching their directions what to doe in this case 38. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and ye shall receive the note d gift of the holy Ghost Paraphrase 38. And Peter answered them that there was now but one possible way left and that was with true contrition and acknowledgement of their sinne to hasten out of this infidelity and with a sincere and thorough change to come as proselytes to Christ and enter upon Christian profession with a vow of never falling off from it and so to receive baptisme from the Apostles that sacrament wherein Christ enabled them to bestow or convey from him remission of sinnes to all true penitents farther promising them that they should be made partakers of the holy Ghost also and of those gifts which by the descent of the Spirit were powr'd out on the Church and some among them of those miraculous powers which they now saw and admired in the Apostles see c. 4. 31. and note on c. 6. c. 39. For the promise is unto you and to your children and to all that are afarre off even as many as the Lord our God shall call Paraphrase 39. For to you saith he the benefit of that promise appertains if you will lay hold on it and indeed primarily to you Jewes this promise of the holy Ghost was made on purpose for this that by our preaching to you ye might be converted and convinced of the vilenesse of what you have done and upon repentance be received into mercy and receive absolution from us as the deputies and proxies of Christ which is gone And as the advantage hereof belongs primarily to you to whom our first addresse was to be made so in the next place upon your rejecting it it must be extended to the rest of the world to all the Gentiles which shall obey and come in to Christ at his call or upon our preaching to them 40. And with many other words did he testifie and exhort saying Save your selves from this untoward generation Paraphrase 40. And many other discourses he made to them all to this effect conjuring and hastening them with all speed to get as the Angel did Lot out of Sodome Gen. 19. 17. out of this state of high provoking infidelity wherein the multitude of Jewes were engaged 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand soules Paraphrase 41. And all that were really affected by what he said came and renounced their former courses and approved the sincerity of their change and received baptisme and that day about 3000 men were converted to Christianity 42. And they continued stedfastly in the Apostles doctrine and note e fellowship and in breaking of bread and in prayers Paraphrase 42. And all that were so continued assiduous in hearing the Apostles teach and in bringing their goods liberally for the use of them that wanted v. 45. and in eating the Lords Supper and praying together 43. And fear came upon every soul and many wonders and signes were done by the Apostles Paraphrase 43. And a generall astonishment surprized men to see first those strange operations of the holy Ghost v. 4. a consequent of which was this wonderfull accession of converts v. 41. And withall the Apostles did many miracles of very different sorts some of cures and some of exemplary severities and thereby came to have a very great authority among all that heard it ch 5. 5. 44. And all that believed were together and had all things common 45. And sold their possessions and goods and parted them to all men as every man had need Paraphrase 44 45. And all that received the faith assembled together for the service of God observed constant times of publick prayers and receiving the sacrament of the Lords supper see note on ch 1. e. the richer communicated their goods to the poorer as freely as if they had been theirs 46. And they continued daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and †singlenesse of heart Paraphrase 46. And they daily assembled in the Temple and received the Lords supper in some of those upper rooms see note on ch 1. d. and eat together in a most pious charitable manner with great cheerfulnesse and cordiall sincere bounty and liberality 47. Praising God and note f having * favour with all the people And the Lord added to the Church daily †such as should be saved Paraphrase 47. Blessing the name of God and exercising works of mercy to all that wanted and God daily moved the hearts of some or other to come in to this number gave the Apostles a fruitfull harvest every day brought them in some that obeyed the exhortation given them ver 40. repented and got out of the actions and wicked lives of that crooked generation and betook themselves to the obedience of Christ see note on Lu. 13. 23. b. Annotations on Chap. II. V. 1. Fully come The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is all one with the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places And that is taken in a peculiar notion when 't is applied to times signifying that such a time is come So Gen. 25. 24. when her daies to be delivered were fulfilled that is when her time of child-birth was come For which the Evangelist reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The time of her bringing forth was filled Lu. 1. 57. So Gen. 29. 21. My daies are fulfilled that is the time agreed upon for my taking her to marriage is now come So Mar. 11. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time is fulfilled that is now is that due season come the criticall point wherein if they repent not they shall perish So Lu. 21. 24. Jerusalem shall be trodden down by the Gentiles untill the times of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be fulfilled that is till the peculiar season concerning the Gentiles see the place doe come And this very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used Lu. 9. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the daies were fulfilled that is were come of his being taken up Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is no more then when the day of Pentecost was come or upon that day V. 17. Last daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last daies doe in that place of Joel literally signifie the last daies of the Jewes immediately preceding their destruction called there the great and teâ—â—ible day of the Lord And accordingly the last daies have among the Jews proverbially signified the daies of the Messias which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last daies and both these notions are very reconcilable For as the coming of the Messias signifies beside the coming of him in the
and the Scribes if there were as it is not certain there was this equall division V. 28. Thy hand and thy counsel What is meant by the latter part of this speech whatsoever thy counsell hath determined before to be done hath little difficulty in it The truth is clear that God decreed that those things should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be done although he decreed not that the Jewes should doe them but only permitted them to doe what he foresaw they would doe if they were thus permitted The only difficulty is what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy hand and that will best be explained by looking on the Law of Moses Levit. 16. 8. where Aaron casts lots on the goats One lot on which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lord another on which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Azazel or scape-goate For the manner was thus The two goates were set one at his right hand t'other at his left and two lots were cast into the Kalphi or vessel that is the word used by the Rabbines from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urna or pitcher of which saith Lucian in Hermot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little lots are thrown into the silver pitcher about the bignesse of a bean with inscriptions on them and the Priest drawes out one in one hand and the other in the other Then by the command of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vicarius sacerdos the first of the ordinary priests that ministred to the High-priest he lifts up the hand in which was the lot for the Lord and if it were the right hand he puts it upon the head of the goat at his right hand if the left on that at the left and that goat was holy to the Lord and was presently slain before him the other being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent into the wildernes◠see Cod. Joma c. 4. § 1. And certainly this distribution of the lots was from the Lord according to that of Solomon Prov. 16. 23. Now by this ceremony of the goat is Christs passion typified and so that phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy hand referres to that elevation of the hand wherein was the lot for the Lord and so notes this whole action thus to have been disposed of by God who decreed that Christ should suffer and that just as the goat did under the Law which was offered up to God for the sinnes of the people V. 33. Gave the Apostles witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Theophylact observed to have some energie in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he signifies somewhat to be intrusted with them as a depositum which they were to restore and so speaks as of a debt Accordingly the Vulgar Latine duely reads reddebant testimonium they rendred testiony CHAP. V. 1. BUT a certain man named Ananias with Sapphira his wife sold a possession Paraphrase 1. And one of those that came in to the faith of Christ named Ananias and Sapphira his wife with joynt consent devoted their estate all that they had to the use of the Church and to that purpose made sale of it 2. And kept back part of the price his wife also being privy to it and brought a certain part and laid it at the Apostles feet Paraphrase 2. And when they had done so consented also or combined together to keep some part of the money for which 't was sold for themselves and accordingly they did and came with the other part only and presented it to the Apostles 3. But Peter said Ananias why hath Satan note a filled thine heart note b to lie to the holy Ghost and to keep back part of the price of the land Paraphrase 3. How hath Satan emboldened thee that thou shouldst dare thus to deceive and rob the holy Ghost as thou hast clearly done in keeping back and purloining part when thou hadst consecrated all to Gods service for the use of the Church 4. note c Whiles it remained was it not thine own and when it was sold was it not in thine own power why hast thou conceived this thing in thine heart thou hast not lyed unto men but unto God Paraphrase 4. Before it was sold was it not wholly thine no other man having right to any part of it so the Syriack reads it and when it was sold didst not thou receive the whole summe or price for which 't was sold was it not all in thine hand and power so as thou might'st have fully performed thy vow what motive hadst thou to doe such a thing as this The falsity which was committed in telling us that thou hadst sold thy possessions and brought the whole price of it for the use of the Church when thou didst keep a part of it for thy self was an injury not only to the Church nor so much to us the Apostles as to God himself to the holy Ghost who came lately down to plant this Church and hath such a peculiar relation to it that what is done to that is by interpretation done to the holy Ghost who had the privity of the vow and knew that 't was the consecrating of all and not of this part onely which thou hast brought to us 5. And Ananias hearing these words fell down and gave up the ghost and great fear came on all them that heard these things Paraphrase 5. And as Peter spake these words Ananias fell down dead in the place immediately to the great astonishment and terrifying of all those that were there present 6. And the young men arose wound him up and carried him out and buried him Paraphrase 6. And the men of inferior rank the officers to whom it belonged to bury the dead see note on Phil. 1. c. took him and stript and swath'd him as they used to doe the dead see note on Joh. 19. g. and taking him up 7. And it was about the space of three houres after when his wife not knowing what was done came in Paraphrase 7. And about three houres after this judgement fell on Ananias Sapphira 8. And Peter answered unto her Tell me whether you sold the land for so much And she said Yea for so much Paraphrase 8. And Peter examined and asked her saying Was that summe which ye brought the full summe for which the field was sold And she answered It was 9. Then Peter said unto her How is it that ye have agreed together to tempt the Spirit of the Lord Behold the feet of them which have buried thy husband are at the dore and shall carry thee out Paraphrase 9. to provoke and dare God see note on Mat. 4. c. to try whether he will punish your fraud or no. Behold that thou mayst see what a provocation this hath been to God the
a lie to the Holy Ghost yet when the matter extends it thus much farther not to bare words but to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. purloyning part of that price which was all given to the Church and by their own act put out of their own power v. 5. according to that rule of the Law data eo ipso quòd dantur fiunt accipientis whatsoever is given by that very act becomes the proper goods of the receiver this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceiving the holy Ghost must needs referre to the not-keeping not-observing not-doing what was by them vowed or to those contrary actions the purloyning or withholding part of that price which was wholly given to the Church and being not actually brought in and bestowed on it is said to be the deceiving of the Holy Ghost that is robbing depriving him of that which was bestowed on him This very same being expres't also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes that is purloyning as 't is rendred Tit. 2. 20. and as the word is used of Sacriledge by the Septuagint Josh 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he purloined of the accursed thing or that which was consecrated c. 6. 19. So 2 Mac. 4. v. 32. Menelaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stole purloined some golden vessels of the Temple And so both phrases joyne to make up the very thing which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacriledge ordinarily in sacred or heathen writers which therefore by this place appears to be a sinne against God not against men v. 4. and so Mal. 3. 8. and particularly the robbing of the Holy Ghost which came down on purpose to perfect what Christ had begun to formalize the society of believers into that which we now call a Church and so to fit it for continuance and perpetuity And by what we see done in these first chapters of the Acts immediately after the descent of the Holy Ghost we have great reason to believe these two things 1. that it was an effect of his inclining the hearts of the believers that wealth was so liberally brought in unto the Apostles layd at their feet and 2dly that what was thus given was really accepted of by the Holy Ghost as given to him and not to men only For as among the Jewes what was given to God was brought unto the Temple and presented to the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he commanded that the first fruits should be carried to the Temple and received there by the Priests saith Philo De sacerdot honorib so here 't is brought to the Apostles as Christ's receivers for the use of all the poor Christians that should want to be by the direction of the Apostles dispensed to them and that what is thus by the liberality of Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Creed instated on the Church cannot afterwards by the very doners much lesse by any else be purloined or taken back again without the guilt of that great sinne of deceiving and robbing God himself V. 4. Whiles it remained There is some difficulty in this verse and the best way of clearing it is by setting the first word right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly rendred whilst it remained That sure signifies a possession immoveable an estate in land which is called a demeane in this very notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaining because when the fruit is taken off the land remains and so is applied here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a possession v. 1. Upon the same account again 't is called an estate as being a standing remaining continuing possession Proportionable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wealth in money or land sold or put into money And then the meaning of the whole is clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not the land estate demeanes thy own land estate demeanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was not the price for which it was sold wholly in thy power that is in thy hand as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand signifies in the power not as of an owner but as a receiver as Gen. 24. 10. 't is said of Abrahams servant that all the goods of his master were in his hand as in the stewards hand to receive and look to So that in both respects the possession being wholly thine and the money coming wholly to thy hands paid wholly to thee the contrary of either of which would have allowed him some pretence and excuse there was no excuse for thy not bringing according to thy vow the whole value of it V. 20. This life What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of this life here signifies will soon be discerned by the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life in the Gospel for that doctrine which is the setting down of the way which will bring him that walks in it to eternall life Thus Joh. 12. 50. I know saith Christ of the message which he brought from his Father that his commandment is eternal life where eternal life must signifie that way which leads to it so Joh. 17. 3. This is eternal life that they may know thee the only true God that is their knowing and performing faithfull sincere obedience to the only true God is the sure way to eternall life And accordingly the words of this life are the summe of this Christian doctrine which being obeyed will bring any man to life eternal and so 't is all one with S. Peters expression to Christ Lord to whom shall we goe thou hast the words of eternal life the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this being here Emphatical and denoting that more valuable spiritual and eternal life V. 31. A Prince and a Saviour These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captain and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour in the style of the Old Testament signifie such an one as Joshua and the Judges were see Note on Rom. 13. c. express'd here c. 7. 27. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler and a Judge by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 25. giving deliverance bringing them out of their slavery in Aegypt and therefore ver 35. in setting down the Israelites mistake when they ask'd Moses who appointed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler and a Judge S. Stephen tells them God had by the hand of an Angel sent Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a captain deliverer by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverer meaning the same that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance v. 25. and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour here one that leads and rules them manages their military affaires to the avenging them of their enemies and preserving them safe and quiet Such an one was Christ to be unto the people of God and was sent to be such particularly to the Jewes but this not in that manner that they expected but as his kingdome was not of this world in a spiritual manner to goe
were the Elders of Israel Exod. 3. 16 18. and 4. 29. the heads or rulers of the families or kindreds ch 6. 14. Rulers of the Congregation ch 16. 22. who are again called the Elders of Israel ch 17. 5 6. and 18. 12. and Elders of the Tribes Deut. 31. 28. And when Moses appointed Judges for lighter causes Exod. 18. 22. who should have power over thousands and hundreds and fifties and tens that is first over so many families after over greater or lesser cities for so the thousand signifies a city Judg. 6. 15. Mic. 5. 2. and the Ruler thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. 6. these were by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and Judges and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the synagogues and the like And thereupon in the Theodosian Codex where the second law de Judaeis uses the word Presbyteros Elders another Law hath Synagogarum patres fathers or Rulers of the Consistories And so when the seventy Elders were taken in to assist Moses Num. 11. 16. to whom the Great Sanhedrim at Jerusalem succeeded it is evident that these were so called because they were Princes or Praefects or Rulers of the people before they were thus chosen by Moses Gather unto me saith God seventy men of the Elders of Israel whom thou knowest to be the Elders of the people and officers over them and bring them to the tabernacle of the Congregation that they may stand there with thee And so the word Elder was not a denotation of one of the Sanhedrim any otherwise then as some of those that were in the Sanhedrim had formerly been Elders or Rulers of the people and accordingly of three sorts of men of which the Sanhedrim consisted but one is called Elders the other Scribes and chief Priests see Mat. 16. 20. and Note on Mar. 5. c. By all which it appears how fitly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being made use of by the Apostles and writers of the New Testament is affix'd to the Governours of the Christian Church the severall Bishops of severall cities answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of thousands or Patriarchs which being first used among the Jewes are in the Christian Church the ordinary title of Bishops And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second order in the Church and is now onely in use for them under the name of Presbyters yet in the Scripture-times it belonged principally if not alone to Bishops there being no evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches Of those first Apostolicall times the testimony of Clemens Romanus in Epist 1. ad Cor. is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ was sent from God and the Apostles from Christ and they went out preaching the Gospel And then They therefore preaching through Regions and Cities Constituted or Ordained their first-fruits first-converts into Bishops and Deacons of those that should afterward believe Where it appears that when the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him there being at the present so small store out of which to take more and so small need of ordaining more that this Bishop is constituted more for the sake of those which should after believe then of those which did already Agreeable is that of Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he fetch'd out of the profoundest or antientest histories l. 3. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At the beginning of the Apostles preaching when there was none fit or worthy to be Bishop the place remained void without any but where need required and there were those that were fit for it Bishops were constituted but while there was no multitude of Christians there were found none among them to be constituted Presbyters in our modern use of that word and they contented themselves with a Bishop alone in every place But without a Deacon 't was impossible for a Bishop to be and therefore the Apostle took care that the Bishop should have his Deacons to minister to him And accordingly when S. Paul gives directions to Bishop Timothy for the ordaining of Officers in the Church he names Bishops and Deacons but no second order between them 1 Tim. 3. 2 8. and so to Titus Tit. 1. 7. c. 2. 1. see Note on Phil. 1. c. And so in the Church of Jerusalem it is clear by story that James the brother of the Lord being soon after Christs Ascension constituted their Bishop see Note on Gal. 2. d. the Deacons are the first that are added to him Act. 6. and no mention as yet of any middle order From whence it will be sufficiently cleared who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders here viz. the Bishops of the severall cities or of the brethren that dwelt in Judaea v. 29. to whom this almes was designed for the famine being in all Judaea and not onely at Jerusalem and there being brethren that is Christians in habiting through severall parts of Judaea there can be no reason to imagin that Jerusalem only should have the benefit of this collection or consequently that the Elders to whom it was delivered should belong only to that city And thus it is known in the Primitive Church that almes and collections called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether in the same Church brought by the communicants in the offertory or by officers sent from one Church to another were solemnly intrusted to the Bishop as the steward of the house of God as the oblations were brought to the high Priest under the Law and the liberality of the faithfull to the Apostles feet Act. 4. 34. So in the 41th Canon Apostolical it is appointed Praecipimus ut in potestate sua Episcopus Ecclesiae res habeat Si enim animae hominum pretiosae illi sunt concreditae multò magìs oportet cum curam pecuniarum gerere ita ut potestate ejus indigentibus omnia dispensentur per Presbyteros Diaconos We command that the Bishop shall have the goods of the Church in his own power For if the soules of men so much more pretious are entrusted to him he ought much more to have the care of the monies so as by his power all be dispensed to them that want by the Presbyters and Deacons And so saith Justin Martyr of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 President or Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Guardian of all that are in want From this explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken the notion of it Act. 15. 2. where the Elders at Jerusalem with the Apostles are not the Elders
also of all the Province that are absent before he can be ordained lawfully and when he is so elected then he may be ordained by two So when Synesius Ep. 67. saith of Siderius Bishop of Palebisca that he was ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he was not constituted at Alexandria or not by three Bishops there meaning the whole affaire as it was made up of Election and Ordination too to the former of which the presence of three Bishops was necessary though not to the latter And so Theodoret again l. 5. c. 9. affirming from the Nicene Canon that the custome was for the Bishops in every Province and the neighbouring Bishops if they pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the ordinations to the best advantage must be thus understood not that all should joyne in the Ordination or imposition of hands but all of the whole Province either personally or by their letters joyning in the election two or three should impose hands on him But this ex abundanti more than was necessary for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 't was used of the Apostles Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is best rendred Church by Church that is in every Church one Elder or Bishop and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordaine Elders in every Church is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constitute Elders in every city Tit. 1. 5. every city having a Bishop in it and so called a Church to which the believers in all the parts about it belonged and that Bishop having power to make as many inferiour officers in that Church as he thought good Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on ch 11. b. CHAP. XV. 1. AND certain men which came down from Judaea taught the brethren and said Except ye be circumcised after the manner of Moses ye cannot be saved Paraphrase 1. And some converted or Christian Jewes which though they believed in Christ yet thought themselves still bound to the observation of the whole Mosaicall Law told those of the Gentile Proselytes v. 19. that were converted to the faith of Christ also of whom some that is the Proselytes of the gates were not wont to be circumcised but only subscribed to the seven precepts of the sons of Noah that they must be complete Proselytes of the Jewes submit to their whole Law and so be circumcised c. or else they could not be saved 2. When therefore Paul and Barnabas had no small dissension and disputation with them they determined that Paul and Barnabas and certain other of them should goe up to Jerusalem unto the Apostles and Elders about this question Paraphrase 2. And Paul and Barnabas opposed these and the matter being turned into a question that undecidable among themselves neither yielding to the other it was necessary to appeal to Jerusalem under which as the prime Metropolis the Jewes of all Syria and so Antioch were and accordingly the Church-Governours of Antioch determined to send up Paul and Barnabas and some others with them to the Bishop of Jerusalem and the Apostles that were there and the other Bishops of Judaea see note on ch 11. b. belonging to that Metropolis to advise whether the Gentiles that received the faith and lived among the Jewish believers should be bound to be circumcised or no. 3. And being brought on their way by the Church they passed through Phoenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren Paraphrase 3. And the Church bore the charges of their journey see note on 1 Cor. 16. a. and as they went through Phoenice and Samaria they told them the great newes that occasioned this their journey the coming in of the Gentiles to the Faith and all the Christians were very much joyed at it 4. And when they were come to Jerusalem they were received of the Church and of the Apostles and Elders and they declared all things that God had done with them 5. But there rose up certain of the sect of the Pharisees which believed saying that it was needfull to circumcise them and to command them to keep the Law of Moses Paraphrase 4 5. And when they came to Jerusalem they were kindly received by the Christians there and particularly by James the brother of the Lord then Bishop of Jerusalem and thence called an Apostle see note on the title of the Epistle of James b. and note on 1 Cor. 15. a. by Peter v. 7. and by John Gal. 2. 9. remaining there at that time and by all the Bishops of Judaea see ch 11. note b. and began their message by telling them also what successe God had given to their preaching among the Gentiles and how that when the Gentiles Proselytes or others uncircumcised came in to the Faith some Judaizing Christians of the sect of the Pharisees said that such of the Gentiles as came in to the faith of Christ were to be obliged to receive circumcision and to observe not only the seven precepts of the sons of Noah but also all the ceremonies of the whole Judaical Law 6. And the Apostles and Elders came together for to consider of this matter Paraphrase 6. Hereupon James the Bishop of Jerusalem and Peter and John the Apostles see note on 1 Cor. 15. a. Rev. 4. g. Gal. 2. e. and the Bishops of Judaea met in councel to deliberate and debate about this difficulty 7. And when there had been much disputing Peter rose up and said unto them Men and brethren ye know how that a good while agoe God made choise among us that the Gentiles by my mouth should hear the word of the Gospel and believe Paraphrase 7. some uncircumcised Proselytes Cornelius and his family Act. 10. should have the Gospel preached to them and accordingly had and received the faith and never were circumcised 8. And God which knoweth the hearts bare them witnesse giving them the holy Ghost even as he did unto us Paraphrase 8. And God that knew the sincerity of their hearts testified that they were believers such as were acceptable to him though they were not circumcised and fit to be baptized giving them that great witnesse from heaven sending down the holy Ghost upon them in like manner as he was before sent down upon the Apostles Act. 10. 44. 9. And put no difference between us and them purifying their hearts by faith Paraphrase 9. And dealt with them just as with us making no difference between us and them but by the Christian doctrine by them received and entertained did the same thing on them farre more effectually for which all the Jewish rites particularly circumcision were first ordained that is took them off from all their heathen sinnes 10. Now therefore why tempt ye God to put a yoke upon the neck of the Disciples which neither our fathers nor we were able to bear Paraphrase 10. This
commission immediately from him such were the Twelve and extraordinarily called S. Paul also The Evangelists were those which were sent by the Apostles whither they could not goe themselves and the Dioecese that belonged to these was the whole world or those speciall parts of it which the Apostles had allotted to one another Beside these the Prophets were those that in particular Churches rueld and taught as Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 12. d. and over and above had that speciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of expounding Moses and the Prophets and demonstrating out of them the truth of Christian religion This was the exhorting and confirming that here is spoken of and which is attributed to them as Prophets not excluding but containing the gift of foretelling things to come also as of Agabus we read c. 11. 28. Agreeably these that are here called prophets are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. governours of Churches see Note on Heb. 13. b. and are accordingly to be resolved persons intrusted with the power of Bishops in particular Churches of Judaea and so members of the Councel at Jerusalem And so when 't is said that there were at Jerusalem Apostles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the Presbyters of Jerusalem but Bishops of Judaea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them are these two which are here Judas and Silas and that Elder or Bishop of the Church of Jerusalem mentioned Rev. 7. 14. who is said to interpret the vision to John there CHAP. XVI 1. THen came he to Derbe and Lystra and behold a certain disciple was there named Timotheus the son of a certain woman which was a Jewess and believed but his father was a Greek Paraphrase 1. His father was a Greek but his mother an Hebrew named Eunice and a Christian 2 Tim. 1. 5. He therefore a Gentile as appears both by his name which is Greek and by his not being circumcised the eighth day 2. Which was well reported of by the brethren which were at Lystra and Iconium Paraphrase 2. Who was a Christian approved of all in 3. Him would Paul have to goe forth with him and took and circumcised him because of the Jewes which were in those quarters for they knew all that his father was a Greek Paraphrase 3. Him Paul chose to goe and accompany and assist him in preaching which because the Jewish Christians would not let him doe the Proselytes of the gates or uncircumcised being not permitted to come into the same court of the Temple with the Jewes at least they would never hearken to or benefit by his preaching having a special aversion to such he therefore circumcised him his father being a Greek and consequently his not being circumcised in his childhood being known to all 4. And as they went through the cities they delivered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem Paraphrase 4. which had assembled at Jerusalem in Councel ch 15. 5. And so were the Churches established in the faith and increased in number daily Paraphrase 5. And thus they confirmed the Churches and every day converted many to the faith of Christ 6. Now when they had gone throughout Phrygia and the region of Galatia and were forbidden of the holy Ghost to preach the word in Asia Paraphrase 6. by a revelation such as was mention'd ver 9. see ch 18. 5. to preach 7. After they were come to Mysia they assayed to goe into Bithynia but the Spirit suffered them not Paraphrase 7. over against Mysia they purposed to passe by Bithynia but they received a revelation which forbad them 8. And they passing by Mysia came down to Troas Paraphrase 8. And therefore not coming to v. 7. but passing by Mysia they 9. And a vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us 10. And after he had seen the vision we endevoured to goe into Macedonia assuredly gathering that the Lord had called us for to preach the Gospel unto them Paraphrase 10. upon discourse resolving from the vision 11. Therefore loosing from Troas we came with a streight course to Samothracia and the next day to Neapolis Paraphrase 11. had a very fair gale that brought us directly 12. And from thence to Philippi which is the chief city of that part of Macedonia and a colonie and we were in that city abiding certain daies Paraphrase 12. a metropolis of one part of Macedonia and this city a colony of the Romans v. 21. 13. And on the Sabbath we went out of the city by a river side note a where prayer was wont to be made and we sate down and spake to the women which resorted thither Paraphrase 13. where by a river side there stood an oratory and thither we went and going in found many women together and to them Paul preached the Gospel 14. And a certain woman named Lydia a seller of purple of the city of Thyatira which worshipped God heard us whose heart the Lord opened that she attended unto the things which were spoken of Paul Paraphrase 14. a Proselyte of the Jewes was an auditor and by the grace of God she received the faith 15. And when she was baptized and her houshold she besought us saying If ye have judged me to be faithfull to the Lord come into my house and abide there And she constrained us Paraphrase 15. If ye believe my conversion to be sincere doe me the favour to 16. And it came to passe as we went to prayer a certain damosell possessed with a note b spirit of divination met us which brought her masters much gain by soothsaying Paraphrase 16. to the oratory see note a that a young maid that had a prophetick spirit by being possest by some devil Lev. 19. 31. which spake from within or out of the belly of her which had gained her masters a great deal by telling of strange things whether future or otherwise met us 17. The same followed Paul and us and cried saying These men are the servants of the most high God which shew unto us the way of salvation 18. And this did she many daies but Paul being grieved turned and said to the spirit I command thee in the name of Jesus Christ to come out of her And he came out the same houre Paraphrase 18. that evil spirit that possest her 19. And when her masters saw that the hope of their gaines was gone they caught Paul and Silas and drew them into the market-place unto the rulers Paraphrase 19. the place of judicature 20. And brought them to the magistrates saying These men being Jewes doe exceedingly trouble our city 21. And teach customes which are not lawfull for us to receive neither to observe being Romans Paraphrase 20 21.
easie to determine It may possibly be such aâ— will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word as it signifies Christ and then 't is the Christian service It may be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the word or scripture and then 't will be that worship which is prescribed us in the Scripture and so the Syriack seems to understand it setting down for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundùmos verbi according to the mouth of the word that is such as the word prescribes It may be also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law and then t will be the Evangelical worship And once more it may note such a worship of God as is most agreeable to reason and such as a rational man will resolve to be most agreeable to so excellent and pure a Deity But the circumstances of the place and opposition to the sacrifices of the Law the beasts that were offered there seem to restrain it to the vulgar and ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational in opposition to the irrational sacrifices under the Law as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living before to the dead bodies among them Thus is the Table of Christ called by Theodores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationalis missa Serm. 6. de Provid that is the table or altar where we offer up our selves our souls and bodies to be a reasonable holy and lively sacrifice unto God in stead of those tables or altars on which the beasts were offered Thus in Hermes in Pâ—â—andro in the Hynne or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which closes the book this prayer is to be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive these rational sacrifices Thus I conceive may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational milk 1. Pet. 2. 2. be rendred also not that milk of cattl which mens bodies are wont to be fed with but this rationall milk by which mens souls are improved to wit instruction or Christian doctrine And thus the ancient Latine translation hath rendred it in both places V. 11. Serving the Lord The authority of those copie is great which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place serving the time or the season which being written short thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might easily be mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One argument that it is here to be retain'd is Ignatius's Epistle to Polycarp where he joynes two precepts together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Become more diligent then thou art observe or consider the seasons or times that is the times being times of great corruption first and then of persecution also both mention'd in the former part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let not the heterodox or false teachers move thee or terrifie thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand firm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must beyond all persevere and endure all for Gods sake he must not be slothfull but very diligent to defend his flock against all false infusions and sustain them constant in sufferings And this is exactly agreeable and parallel to this exhortation here thus set and may well seem an imitation of it In respect of diligence not slothfull zealous in spirit serving the time or season which was in like manner a season of great corruption from the Gnosticks and of persecution also from the Jewes with whom these Gnosticks comply'd and stirr'd them up against the Orthodox Christians See Note on Eph. 5. d. V. 15. Rejoyce with them that doe This verse seems to referre to the two gates of the Temple one called the gate of the Bridegrooms and the other of the mourners into which two sorts of men all kindes of persons are divided under the first are contained all those that continue unblemish'd members of the Church under no kind of censure under the other are the excommunicate of any the lowest kind those under Nidui which though they might come into the Temple yet were to come in at that dore of mourners with some difference upon them discrimination from other men that they that saw them might pray for them in this form Qui inhabitat domum hanc consoletur te indatque animo tuo ut obtemperes He that dwels in this house comfort thee and give thee a heart to obey See 1 Cor. 5. 2. Note c. and 7. 30. and 2 Cor. 2. 1. and 7. 8. and 12. 21. And accordingly the exhortation is to have affections Christianly disposed toward all men to be very much afflicted which 2 Cor. 12. 21. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning or bewailing such as are for their faults justly fallen under the censures of the Church and to doe the utmost we can toward their recovery and on the other side to rejoyce at the spirituall good and proficiency of all others CHAP. XIII 1. LEt every soul be subject unto the note a higher powers for there is no power but of God The powers that be are ordained of God Paraphrase 1. Then for the judiciall lawes that great supreme one ought to be taken into speciall care of all Christians that of obedience to the supreme powers rightly established and constituted although they be not Jewes but Romans Nothing in Christianity ought to be pretended or made use of to give any man immunity from obedience which from all subjects of what quality soever Apostles teachers c. is due to those to whom allegiance belongs contrary to the Gnosticks doctrine and practice Jude 8. but on the contrary every person under government of what tank soever he be is to yield subjection to the supreme governour legally placed in that kingdome as to him which hath commission from God as every supreme magistrate must be resolved to have though he be an heathen 2. Whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves note b damnation Paraphrase 2. From which divine commission it is directly consequent that he that makes any violent resistance or opposition to the supreme magistrate opposes that violence to God's commission and shall accordingly receive that punishment which belongs to so sacrilegious a contumacy the wrath and judgement of God belongs to him 3. For rulers are not a terror to good works but to the evill Wilt thou then not be afraid of the power doe that which is good and thou shalt have praise of the same Paraphrase 3. And certainly if thou hast not some wicked purposes in thine heart thou wilt never be tempted to doe this for they that do not design any ill have little reason to be afraid of magistrates or consequently to desire to prevent their ill usage of them by taking up armes against them For though it be possible Governors may be tyrants yet this possible fear is not in any reason to move any to certain sin but on the other side every one is to look on the magistrate as God's
he stands or falls that is he by his not thy sentence or judgment is either cleared judged to have done nothing amisse or condemn'd But he certainly shall be cleared for God is able to clear him if he please and he certainly will having by receiving him into his family given him this liberty 5. One man note b esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own mind Paraphrase 5. The Judaizing Christian observeth some special daies appointed by Moses his Law the sabbath or other Jewish festivals but the other which is no Judaizer but knowes his own liberty makes not that difference of daies that Moses requires and in such things every man must act by his own not by another man's judgment or conscience see note on Lu. 1. a. what he is verily perswaded he ought to doe and therefore unity and charity ought not to be broken by you for such things 6. He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks 7. For none of us liveth to himself and no man dieth to himself Paraphrase 6 7. He that makes a difference betwixt daies thinks it is God's will he should doe so and he that doth not make that difference thinks it God's pleasure now under Christ that he should not make any difference He that makes no difference of meats thinks it acceptable to God that he should do so and in testimony that he thinks so constantly blesseth God when he eats for giving him that food to the eating of which he conceives God hath also given him liberty and the Jewish Christian thinks it obligation of conscience to abstain and for that command of restraint and for the grace of doing such an act of self-deniall he giveth God thanks also And this sure is well done on both sides for no man of us is to doe what he himself likes best but what he thinks is most acceptable to God 8. For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords Paraphrase 8. For our life and death are very unconsiderable but as by them we may serve God and therefore much more all other things 9. For to this end Christ both died and rose and revived that he might be Lord both of the dead and living Paraphrase 9. And all the fruit of Christs death and suffering and resurrection which accrues to him is onely this that he may have power and dominion over us all to command or give what liberty he pleaseth 10. But why dost thou judge thy brother or why dost thou set at nought thy brother we shall all stand before the judgement-seat of Christ Paraphrase 10. But why dost thou that observest the Law condemn thy fellow Christian or exclude him from thy communion because he uses his Christian liberty c. or thou that usest thy liberty why dost thou think it a piece of senslesse stupidity in the Jew to abstain and thereupon despise v. 3. and vilifie him which is also a kind of judging him whereas indeed neither of you is to be the judge of the other but Christ of you both see note a. on Jam. 3. being by his Father sent and commissionated to that office 11. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God 12. So then every one of us shall give account of himself to God Paraphrase 11 12. According to that of the Prophet Isa 45. 23. I have sworn by my self that unto me every knee shall bow which being a Prediction of somewhat then future was to have a completion in Christ incarnate see Phil. 2. 9 10 11. who is now constituted the one supreme judge of all to whose judicature every one must submit and give account for his own actions and consequently 't is most unreasonable that any man but he to whom Christ this supreme judge hath delegated and committed that power the Apostles and Governours of the Church endowed with the power of the Keyes and Censures should thus censure and reject others from their communion 13. Let us not therefore judge one another any more but judge this rather that no man put a stumbling-block or an occasion to fall in his brothers way Paraphrase 13. And therefore let this fault be mended by you doe not any longer censure and separate from one another's communion for such things as these onely be carefull that you do not scandalize any Christian brother that is put in his way a stumbling-block to hinder his coming to Christianity or a gall-trap in his progress to wound him and make him go back as the Judaizer is in danger to do when he sees those libertie used among Christians which he deems utterly unlawfull 14. I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing unclean to him it is unclean Paraphrase 14. I am confident and make no question but that Christ hath so removed that yoke of the Mosaical law that to a Christian Jew no kind of meat is unlawfull to be eaten but yet for all that it is unlawfull to him that esteems it to be still prohibited the perswasion of its being forbidden him is as long as he is so perswaded sufficient to make it to him unlawfull to use that liberty which otherwise were lawfull 15. But if thy brother be note c grieved with thy meat now walkest thou not charitably destroy not him with thy meat for whom Christ died Paraphrase 15. But if for a matter of this nature his not daring to eat what thou eatest thou despise and cast off thy fellow Christian that knowes not his liberty and by so doing discourage or aliene him from going on in Christianity v. 13. sure this is contrary to the rule of Christian charity of drawing all to piety and driving none away Mat 18. 6. and it will be a great fault in thee for so light a thing as meat is to drive from Christianity and consequently to destroy him for the saving of whom Christ was content to lay down his life see v. 20. 16. Let not your good be evil spoken of Paraphrase 16. Ye may use your Christian liberty but shall not doe well so to use it as that it may tend to others hurt for that will be the defaming of that which is in it self indifferent or innocent 17. For the kingdome of God is not meat and drink but righteousnesse and peace and note d joy in the holy Ghost Paraphrase 17. For Christianity consists not in such external matters eating or not eating such of such meats
thought or spoke of among civill heathens or the unconverted Corinthians at that time that of having the fathers wife This saith Chrysostome was done by a Doctor that is I suppose a Bishop in some Church of Achaia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was saith he not onely vouchsafed the divine mysteries partaker of them but had obtained the dignity of a Doctor And so Theodoret also Ib. Not so much as named among the Gentiles What is here said not to be named among the Gentiles is not so to be understood that no nation ever used it but that civill though not Christian nations have counted it abominable and nefarious no way lawfull or tolerable or that at this time the unconverted Corinthians were not guilty of it Among the ancient Arabians it was used and the custome so described by Al Mostratraf Ebnol Arhir c. that when a woman was left a widow or put away by the husband the eldest sonne should take her by inheritance and cast his garment over her as a signe of it or if he would not then the next heir and so the son they say succeeded to the fathers bed as well as wealth by inheritance This being formerly in use was by the Alcoran forbidden O vos qui creditis non permissum est vobis foeminas haereditatis jure accipere Believers that is they that receive Mahomets law must not take the fathers wives by right of inheritance So Al Sharestanius Turpissimum eorum quae faciebant Arabes tempore ignorantiae erat hoc quòd vir duas sorores duceret patris sui uxorem velut successor assumeret quod qui faceret appellatur Al Daizan quo nomine insectatus est Aus Ebn Haiar quosdam è tribu Banikais quorum tres ex ordine patris sui uxorem duxerant Mos autem erat apud Arabes ut cùm ab uxore morte aut repudio separaretur aliquis filiorum ipsius natu maximus si eâ opus haberet vestem suam ei injiceret quòd si ille opus eâ non haberet duceret ipsam è fratribus aliquis dotis novae interventu The foulest thing that the old Arabs did in time of ignorance was this that a man married two sisters and took his fathers wife as his successor which he that did was called Al Daizan and such there were of the tribe of Banikais who three of them one after another had married the father's wife Now it was a custome among the Arabians that when any man was separated from his wife by death or divorce his eldest son if he wanted her cast his garment upon her that is took her to wife or if he wanted her not one of his brothers married her V. 2. Puffed up and not rather mourned The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to mourn lament wail referres to the customary solemnity of putting on mourning habits and waâ—ling over them that were to be Excommunicate as over them that were dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Origen Cont. Cels l. 3. just as Pythagoras when any forsook his school had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or empty hearse carried about and mourned for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is incurable or not otherwise like to be cured turn out of the Church with grief and mourning saith Clem. Constit 2. And so Origen l. 3. Cont. Cels See Note on Rom. 12. c. And accordingly here followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be taken from amongst you noting the censure of Excommunication and so 2 Cor. 12. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where bewailing of impenitent sinners is censuring them And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to signifie being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come with intention to censure and punish the very same as ch 12. 21. before the bewailing them is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where God's humbling him towards them is giving him occasion to exercise his censures or Church-discipline on them at his coming among them contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5. 2. as appears by ch 13. 2. when I come again I will not spare and v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when I come I may not use severity so 2 Cor. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be constrain'd to use severity of censures to which this mourning or sorrow belongs and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. to be under those censures and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offend and commit that which S. Paul was constrain'd to punish with the censures of the Church so ch 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is if I inflicted the censures of the Church upon you and in the end of the verse I 〈◊〉 that that Epistle though written for that season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought the censures of the Church upon you ver 9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that you were put under the censures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those censures produced that effectual change in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ye were dealt with according to the discipline ordained by God or Christ in the Church and so in all probability that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. which brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change or newnesse of life as the censures and punishments of the world bring death And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be mourned or sorrowed v. 11. that is censured according to Gods appointment V. 3. Judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is the pronouncing or giving sentence against the offender so 't is used v. 12. What have I to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge them inflict censures on them that are without heathens that were not in the Church or Gnosticks that divided from it those he leaves to God's censures and punishments as not belonging to his Apostolical judicature so ver 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe ye not judge them that are within that is all that live within your Church and yet fall into any such carnal sinnes ye the Governours of each Church of Achaia ought to endeavour to reduce by inflicting the censures of the Church on them and accordingly followes there what here precedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remove the wicked person perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fornicator or incestuous v. 1. from among you And agreeably so it must be here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged sentenc'd him that hath thus done this and what the sentence is appears by the 4th and 5th verses the 4th containing the solemnity wherewith it was to be inflicted in the publick assembly of the Church to have power of the keyes exercised on him according to his Apostolical office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver up such an one to Saetan v. 5. that is to excommunicate him See Note e. V. 5. Deliver such an one unto
Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan here and 1 Tim. 1. 20. is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execration the second species of Excommunication among them and in which for the greater solemnity of it there were curses out of the Law of Moses and such like execrations added to it an essay of which we have Act. 8. 20. thy money be to thee to destruction c. This was inflicted on him who had first been under the first species that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remotion or separation first for thirty daies and then being allow'd thirty daies more which they called the doubling of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still continued in that contumacy for then say the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they anathematize him without defining any limited time as in niddui they did This in the Christian Church is called delivering to Satan for two reasons 1. Because it was the depriving the offender of those daily means which are in Christianity afforded and ordinarily usefull to eject Satan and the power of his kingdome out of the heart such are 1. the prayers of the Church 2 dly the publick use of the word or doctrine of Christianity for he that is under Cherem nec docet nec docetur neither teaches nor is taught say the Jews and in the ancient Christian Church they that were upon repentance received in again were first among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers in the porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare the holy Scriptures saith Zonaras which argues that they were before excluded from it 3 dly the sacrament of the Lord's supper in which respect scandalous sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasting with them are by S. Jude ver 12. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots in their feasts or agapae which being annex'd to the Lord's supper denoted the whole action that is unfit as blemish'd sacrifices to be received there And the use of all these means being in the oeconomy of the Gospel designed to so much advantage to the soul for the casting Satan out of it the depriving men of the use of those means is properly stiled the delivering to Satan as the Catechist that instructed men and made them fit for Baptisme or entrance into the Church was wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exorcist that cast Satan out But then 2 dly in the Apostles times there was a sad consequent of this Excommunication proportionable to the execrations in the Jewish Cherem which say they seldome wanted their effect viz. corporal power and possession and inflictions of Satan on those who were delivered up to him in like manner as we read befell Saul after his defection from God when the evil spirit came upon him 1 Sam. 16. 14. For about Christ's time and a little after 't was ordinary with the Devil to tyrannize over the bodies of men laying all kinds of diseases upon them as appears in the Gospel which is called Satan's buffeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormenting Mat. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking or holding them with divers diseases and torments Mat. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding Lu. 11. 16. the word that is used for Excommunication and so here the delivering to Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh to the inflicting bodily diseases on him This Ignatius in his Epistle to the Romans calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment of the devil for he wishes there that it were on himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only that by that means he may come to enjoy Jesus Christ which cannot be said of the punishments in hell for those would not be reconcileable with that end see Rom. 9 Note b. And so as among the Esseni of the Jewes saith Joâ—ephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are found in any considerable sinne they cast out from their congregation and they that are cast out commonly come to miserable deaths and as Heliodorus 2 Mac. 3. in his sacrilegious enterprize was scourged by two Angels in the shape of young men v. 26. and hardly came off with life so the Apostolical Excommunication or anathema was attended with dâ—seases and toâ—ments on the body to lay a necessity on them of reforming And this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod see Note on c. 4. b. Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering that seems to have an elegant notation in it for it is a relative to asking or demanding and implies that truth which otherwise appears from Scripture thus Satan is our adversary before God and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set against us this he expresses by accusing to which Rev. 12. 11. referres or impleading and thence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in court of judicature 1 Pet. 5. 8. This he doth falsly sometimes as in the case of Job c. 1. 9. 11. in which respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calumniator by which the Septuagint oft render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sometimes truly upon the real commission of some sinne to which purpose he is said as an explorator or searcher for faults to go up and down to and fro upon the earth Job 1. 7. when he hath any such accusation against any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brother Christian professor or pious person thâ—â— as perhaps it was in the case of Peter see Lu. 22. 31. he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require him of God demands to have him delivered up to him as to a lictor or executioner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sift and shake him terribly and that perhaps is the meaning of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking whom he may devour 1 Pet. 5. 8. and if God think fit to answer this request of his then God is said to deliver up to Satan and from that course of God's is that discipline of the Apostles transcribed and copied out in the censures of the Church which therefore are thus express'd Ib. Destruction of the flesh That Satan had when he was permitted by God for sin power to inflict diseases on mens bodies appeareth by what hath been said Note e. and by most of Christ's cures of men possessed with devils those possessions being generally accompanied with some ordinary disease discernible by the symptomes there mentioned the Epilepsie and the like And to this purpose 't is observable what we find in the Hierusalem Targum on Gen. 2. 14. supposed to be said to the serpent by God Cùm filii mulieris praecepta legis deseruerint nec mandata observaverint tu that is the serpent firmus eris percutiens eos in calcaneo eorum aegritudine afficies When the children of the woman
naturae that which was but the law of many nations ut qui nascitur sine legitimo matrimonio matrem sequatur which though it held among the Grecians and Romans did not among other nations is called lâ—x Nâ—turae the law of Nature as on the other side Dâ— Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of custome comprehends the law of Nature under that style Fourthly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament as Ephes 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of wrath by nature applied to the national universal custome of idolatry among the Gentiles as appears v. 2. in which you Ephesian Gentiles sometimes walkâ—d and ver 3. among whom we all we Romans from whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime conversed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest also of the heathen world Just as the same Idolaters Wisd 13. 1. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ain that is idolatrous by that general custome among them To this matter the testimony of Suidas is most clear on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where having enlarged on the signification of it in Philosophy he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when the Apostle hath those words which were by nature c. he takes not the word Nature in this notion but for an evil durable disposition or chronical custome So when the Apostle saith of the Gentiles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside nature they were graffed into a good olive tree being but a wild olive themselves Rom. 11. 24. he sure means by Nature the custome of the Jewes which by analogie with Levit. 19. 19. was extenâ—ed to a prohibition of graffing one fruit-tree into another kind or else he referres to the constant custome and rules of gardening never to graffe an ill fruit upon a good stock And so sure 't is in this place either the universal custome of all nations or the fashion of the place or of the generality of people for men and women to distinguish their sexes by cutting or not cutting of the haire V. 29. Discerning The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things to sanctifie and to discriminate and is accordingly sometimes rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos 20. 7. From hence it seems to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being the literal rendring of one notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the other of hallowing or sanctifying the Lord's body that is eating the Lord's supper in a different manner from that of eating our ordinary meale or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own supper viz. as the institution of Christ to represent his death for the world and the diffusive mercy of that by our Christian liberality and furnishing a common table where the poor aswell as rich may â—east and not the rich eat all to themselves which is the profaning of that feast of the body of Christ CHAP. XII 1. NOW concerning note a spiritual gifts brethren I would not have you ignorant Paraphrase 1. Now to that other part of your letter concerning those that are moved and acted by the Spirit whether good or ill see c. 14. 37. and note on Lu. 9. d. and foretell c. by that means I desire to admonish and direct you brethren and to give you some characters to discriminate one from the other when they come into your assemblies as sometimes some with evil spirits did Fuseb Hist l. 4. 16. and as â—imon the Magician is said to have contended with â— â—eter 2. Ye know that ye were Gentiles carried away unto these dumb idols even as ye were led Paraphrase 2. When ye were heathens ye know the 〈◊〉 pretended to foretell things to come and by your desire to know such things ye were seduced to idols which were so farre from being able to presage that they were not able to speak and the answers that were given you there were neither given you by the idols nor their priests but by the devil in them 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed and that no man can say that Jesus is the Lord but by the holy Ghost Paraphrase 3. The way therefore to discriminate them is this that no man who pretends spiritual gifts in the Church who is led or speaks by the Spirit of God will ever speak evil of Jesus and no such man again hath any of those extraordinary powers of miracles c. and doth them in the name of Christ but he is acted by the holy Spirit the doctrine and commands of Christ being so contrary to and destructive of the evil spirits and their designes among men that the devil will never assist men with his power to set up that 4. Now there are diversities of gifts but the same Spirit Paraphrase 4. But of the gifts that come from the Spirit of God there are differences and though all men doe not the same things yet in them all the â—pirit is the same â— and therefore they that have not these extraordinary gifts in so high a degree as others should not be sadned for that as long as they have sufficient to demonstrate that they have the Spirit 5. And there are differences of administrations but the same Lord. Paraphrase 5. And there are diversities of offices and ministeries but all performed to the one true God 6. And there are diversities of operations but it is the same God which worketh all in all Paraphrase 6. And there are diversities of afflations or inspirations but the God that worketh all these in all men is the same 7. But the manifestation of the Spirit is given to every man to profit withall Paraphrase 7. But the exercise of these spiritual gifts whereby the Spirit manifests it self to be 〈◊〉 any man is designed still for some benefit or advantage of the Church and therefore those powers that tend to no use or advantage in the Church are to be suspected not to come from the Spirit of God 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit Paraphrase 8. The gift that one man hath from the Spirit is the special ability of speaking parables and veiling wiâ—e conceptions Another hath the understanding and interpreting the mysteries of Scripture see note on ch 1. c. and note on â— Pet. 1. c. 9. To another faith by the same Spirit to another the gifts of healing by the same Spirit Paraphrase 9. Another hath a miraculous faith or by which he works all kinds of miraclâ—â— another hath from the same Spirit a peculiar power of curing diseases without the help of physick 10. To another the working of miracles to another prophecie to another discerning of spirits to another diverse kinds of tongues to another the interpretation of tongues Paraphrase 10. Another
hath strange formidable powers of inflicting diseases nay death it self on malefactors see note d. Another the faculty of interpreting scripture Another of knowing men's hearts whether they be sincere or no in order to Ecclesiastical discipline in censures and diseases Another to speak some languages which he was never taught see note g. which served both as a miraculous act to confirm the Gospel and as a help to reveal it to men of all countries Another the power of interpreting strange languages to such in the congregation who had not understood the language in which the Apostles had spoken ver 30. 11. But all these worketh that one and the self-same Spirit dividing to every man severally as he will 12. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ Paraphrase 12. so in like manner is Christ and his Church many members in one body see Gal. 3. note d. 13. For by one Spirit are we all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink into one Spirit Paraphrase 13. For in baptisme being made partakers of the same Spirit we are entred into one body to be fellow-members with all Christians of what quality or sort soever we are And the cup of charity or thanksgiving appointed by Christ in his last supper to be used in his Church is a token and band of the same unity among Christians and signifies the animating of all by the same Spirit 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body is it therefore not of the body 16. And if the eare shall say Because I am not the eye I am not of the body is it therefore not of the body 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling Paraphrase 14 15 16 17. For as the body is made up of severall members for severall uses so is the Church of Christ each of them profitable for some end and therefore though one be inferiour to some others yet hath that no reason to envy them 18. But now hath God set the members every one of them in the body as it hath pleased him Paraphrase 18. It hath therefore seemed best to God to give severall men severall offices in the Church which they are to be content with not repining that they are not more honourably employed 19. And if they were all one member where were the body Paraphrase 19. For if every member were equall to all others there could not be a subordination and assignation to severall offices as in a body there must be 20. But now are they many members yet but one body Paraphrase 20. And therefore God hath so ordered it that each should have his peculiar office and all together be united into one body 21. And the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you 22. Nay much more those members of the body which seem to be feeble are necessary Paraphrase 21 22. Every one having need and use of every other and generally those which we more despise and are ashamed of being most necessary 23. And those members of the body which we think to be lesse honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comelinesse Paraphrase 23. we cloth and cover most diligently 24. For our comely parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked Paraphrase 24. but God hath so disposed of the severall parts of the body that some shall have a naturall beauty others that want that shall be supplied by clothes which are an artificiall beauty 25. That there should be no schisme in the body but that the members should have the same care one for another Paraphrase 25. That there may be no separation of interests or desires in the body and so likewise in the Church but that the several members may be as solicitous every one for another member as for its self 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoice with it Paraphrase 26. From whence it followes that as in the body every member hath a fellow-feeling with each other so all true members of the Church have the same common interests and concernments whether of suffering or of rejoicing 27. Now ye are the body of Christ and members in particular Paraphrase 27. And this must be by you applied to your selves who are being considered all together the Church though not the Church Universal yet a special part thereof the Church of Corinth see Chrysostome and so the mystical body of Christ and the severall persons of you members of that body that particular church 28. And God hath set some in the Church first note b Apostles secondarily note c prophets thirdly note d teachers after that note e miracles then gifts of healings note f helps note g governments note h diversities of tongues Paraphrase 28. And the chief officers constituted by God in the Church are 1. Apostles sent to plant the faith and having done so either to govern being present or superintend being absent in all Churches 2. Prophets who having many spiritual gifts teach where the Apostles have planted and confirm believers and impose hands see note on Act. 15. c. 3. Doctors or teachers of Churches already constituted and so all one with Bishops differing from prophets onely in this that they taught out of the instructions which they had themselves received without any special revelation Then as endowments of these and parts of their function were these five things 1. Powers of inflicting diseases and death it self upon the disobedient 2. Gifts of healing them that received the faith 3. The care of the poor 4. The power of governing the Churches where they were planted And lastly some sorts of languages necessary to their preaching to the Gentiles though not the gift of all tongues which came down on the Apostles 29. Are all Apostles are all prophets are all â—achers are all workers of miracles 30. Have all the gifts of healing doe all speak with tongues doe all interpret Paraphrase 29 30. Thus do the severall offices and gifts in the Church belong to several persons and not all to one and each is to be content with his lot and use it to the benefit of the Church 31. But covet earnestly the best gifts And yet shew I unto you a more excellent way Paraphrase 31. I conceive then that you doe well every one to seek and contend in prayer earnestly for those gifts which are most usefull and profitable to the
Apostle addes now in another style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after powers then gifts of healings Of which two it must first be observed that they doe not denote severall persons distinct from the former for 't is evident the Apostles had both the powers and the gifts but onely several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extraordinary gifts with which the Apostles and Prophets and Teachers were all endowed And consequently these cannot be imagined to constitute new orders in the Church nor those that follow in this place helps c. Secondly for the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers it is most probable that by it is denoted the same thing that by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. operations of powers which are there also joyned with gifts of healing and those may denote those operations or exercises of powers which we find exemplified in S. Peter on Ananias and Sapphira in Paul on Barjesus either inflicting immediate death or diseases upon them or pronouncing that they should come and accordingly it followed and in those first times in the Governours of the Church by their censures delivering men up to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh to inflict diseases on them And this may very probably be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers here also and so 't is acknowledged by Theophylact And these seem to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigies wrought by the Apostles Act. 2. 43. upon which 't is said that fear was on every soule in like manner as it was said upon the death of Ananias ch 5. 10. in respect of these powers of the Apostles Ib. Helps That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sucoour or relieve any in distresse hath been said Note on Lu. 10. b. and there is no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be taken in that sense relieving and providing for the poor out of the stock of the Church and this here set down as a special part as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another of the office of those men which were set down in the beginning of the verse the powers and the gifts of healing referring to the virtues and assistances by which they were back'd in the discharge of their office and so in an inferiour degree the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorts of tongues in the close of the verse skill in some languages which was usefull to their preaching to the nations but these two helps and governments denoting two special parts of their office under which all was indeed contained which had not been before intimated in their names For as to the former of these the relieving of the poor that alwaies belonged to the Apostles and Bishops and though the Deacons were employed in one inferiour part of it the serving tables Act. 6. the distributing of the several portions daily to the poor widowes c. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants under the steward yet the supreme trust and charge was reserved to the Apostles and Bishops of the Church So Act. 20. 35. S. Paul appoints the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to relieve or succour those that were weak or sick which by the Context the mention of Christs words It is better to give than to receive is applyed to acts of charity supply of corporal wants And so in the 41. Can. of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Bishop must have the care of the monies so that by his power all be dispensed to the poor by the Presbyters and Deacons and we command that he have in his power the goods of the Church So Just in Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is gathered is deposited with the Praefect or Bishop and he helps relieves the orphans and widowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and becomes the curator or guardian to all absolutely that are in want So Ignatius in his Epistle to Polycarp the Bishop of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the Lord thou shalt be the curator of the widowes And accordingly Polycarp himself speaking of the Elders or Bishops among the parts of their office reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they visit and take care of all that are sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not neglecting the widow or orphane or the poor and therefore saith he must be farre from the love of money as S. Paul appoints in the qualification of the Bishop And therefore as the bounty of the first believers Act. 2. was brought to the Apostles feet and they by that means were made the dispensers of it so the contribution that Paul and Barnabas brought in time of famine to the poor brethren in Judaea was by them delivered into the hands of the Elders or Bishops of the Churches of Judaea Act. 11. 30. as to the stewards which had the supreme power on earth of ordering this family of Christ And so Epaphroditus that was sent with the liberality of the Church to Paul Phil. 4. 18. and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that ministred to his wants Phil. 2. 25. is by Theodoret and others affirmed to be the Bishop of the Philippians at that time By all which the account and reason appears why the ancients doe explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helps here by praefectures this office of providing for and looking to the poor being a special part of the Bishops power which he had over the goods of the Church in the forecited Canon Apostolical Ib. Governments The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the Latine gubernationes and so denotes the power and office of ruling and governing particular Churches already planted by the Apostles and by them committed to the care of the Bishops set down here under the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers who as they farther instructed the congregations which had received the faith so did they rule and order and administer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius Hence I suppose it is that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastor and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge the office of a pastor denotes this power of ruling and is the description of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler Mat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall rule the people and is applied first to Christ Mat. 26. 31. Joh. 10. 11 14. Heb. 13. 20. 1 Pet. 5. 4. and joyn'd with Bishop 1 Pet. 2. 25. then to S. Peter Joh. 21. 16. then to the Bishops of Asia Act. 20. 28. then to the Bishops of the Jewes in their several dispersions 1 Pet. 5. 1. so 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacher Ephes 4. 11. and not as a several office from that as Apostles Prophets and Evangelists had been but as two parts of the same
persons office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Pastors and Teachers noting these governours of the several Churches to have been the teachers also And so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being named in the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added in the latter to denote the ruling powers that belong'd to those teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one in effect with the Pastor Teacher in one person Eph. 4. Ib. Diversities of tongues What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be best discerned by Eustathius who expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strange language and by Clemens who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voices of barbarians which have not been learn'd And though this equally belongs to all strange languages yet it must be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinds or sorts of tongues in this place and v. 10. signifies with some restraint not all the languages of the world as was in the effusion of the Spirit on the Apostles Act. 2. but some sorts of languages which they had never learn'd in order to their preaching to those people which used those languages For it must be observ'd that though the power of miracles indefinitely all miracles even to the raising the dead removing mountains c. were bestowed on the Apostles by Christ and so in like manner power of speaking all languages of the world yet these in this full latitude were not thought fit to be bestowed on other persons after them but with some limitations to one this to another that which was usefull toward the building up of the Church now that the foundation was already laid by Christ and the Apostles Hence is it that some are peculiarly endowed with gifts of healing not having those other powers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and ver 9. nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith v. 9. that which extended to all miracles even to removing of mountains ch 13. 2. And so in like manner some had some certain languages as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift by inspiration yet not all because that was not in order to their businesse And as the power of speaking with all tongues is called indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 4. speaking with other tongues and here ch 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking with the tongues of men and of Angels that is all kind of languages imaginable proportionable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all faith v. 2. so this more limited gift is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorts or kinds of languages and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 14. 2. speaking with a tongue that is some one tongue or more for of him it is said ver 13. Let him pray that he may interpret which it seems he is not yet able to doe and so not to speak with all tongues For if he could then understanding himself well enough as he is supposed to doe v. 4 14. it must needs follow that he would also be able to interpret himself and not need another qualified to that purpose v. 27. In like manner as here v. 30. tongues and interpreting belong not both to the same persons nay c. 14. 28. when two or three speak in unknown tongues 't is supposed possible that neither of them may be able to interpret or declare intelligibly to the people what hath been said in which case the Apostle bids them that speak strange languages hold their peace in the Church that is in the presence of believers for to them the strange language is wholly uselesse Thus though S. Paul thank God that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 14. 18. speak with tongues more then all in the Church of Corinth yet his very saying so is an intimation that he had not the gift of all tongues as being not one of those Twelve on whom that gift descended Act. 2. yet furnish'd abundantly for his office with the languages of all those to whom he was to preach CHAP. XIII 1. THough I speak with the tongues of men and of Angels and have not charity I am become as note a sounding brasse or a tinckling cymbal Paraphrase 1. If I have never so perfect a degree of the gift of languages and doe not withall study and endevour the good and edifying of the Church I am no better then a trumpet or cymbal that sounds a triumph for vanity or boasting but not at all for profit or benefit of the Church 2. And though I have the gift of prophecy and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no charity I am nothing Paraphrase 2. And though I can expound scripture and know all the most mysterious and subtile parts of it as the Gnostick hereticks pretend to have see note on 2 Pet. 1. c. and if I have the highest degree of that faith by which miracles are wrought so as to be able to remove mountains and doe not employ my gifts to the good of others I am not to be compared with those that have that most excellent gift c. 12. 13. and make use of it accordingly to the benefit of and preserving unity in the Church 3. And though I bestow all my goods to feed the poor and though I give my body to be burned and have not charity it profiteth me nothing Paraphrase 3. If I have the liberality to give away all my goods and even the care and solicitude to distribute them to those that stand in need of them and do not this out of any principle of charity and compassion to contribute to the good of others but either to please men or acquire glory and so in like manner if I proceed to part with my very life adventuring the most cruel death even to be burnt alive and have no charity or sincerity of love to others live and dy without that most Christian necessary virtue I am in comparison never the better for it 4. Charity note b suffereth long and note c is kind charity envieth not charity note d vaunteth not it self is not puffed up Paraphrase 4. It is the property and commendation of this virtue of charity to be so far from wronging others that it teacheth forbearance makes a man perfectly patient and not revengefull of injuries very kind tender and compassionate as sensible and zealous of other mens good as of his own makes a man farre from envying very well pleased at all other mens happinesses abates all foolish elation of minde ambition and ostentation as also all pride and insolence in overvaluing himself and despising others so very observable in the present Hereticks and disturbers of the Church the Gnosticks 5. Doth not note e behave it self unseemly seeketh not her own is
say would he not think them all mad if he should casually come among them 24. But if all prophesy and there come in one that believeth not or one unlearned he is convinced of all he is judged of all Paraphrase 24. But if that which they are about be the interpreting of Scripture promulgating the doctrine of Christ this may probably work upon them that hear though they came in unbelievers 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Paraphrase 25. And coming to a sight of their sins they will be forced to doe reverence and confesse that God is in such a congregation as that 26. How is it then brethren when ye come together every one of you hath a Psalm hath a doctrine hath a tongue hath a revelation hath an interpretation let all things be done unto edifying Paraphrase 26. If then ye demand how ye shall behave your selves in Church-meetings â—ake care especially that what ever ye doe whether by the afflation of the Spirit ye compose Psalms see note on Eph. 5. g. for the praising of God as was used especially in the Eucharist v. 15 16. or whether ye make use of your gift of languages note on c. 12. â— or whether ye explain the figures of the old Testament see note b. or whether ye interpret what others have spoken in an unknown tongue all be done so as may be most to the benefit and advantage of others 27. If any man speak in an unknown tongue let it be by two or at the most by three and that by course and let one interpret Paraphrase 27. And whensoever any use the gift of tongues let not above two or three doe it at one time and they one by one and let one of them interpret all that the rest have spoken 28. But if there be no interpreter let him keep silence in the Church and let him speak to himself and to God Paraphrase 28. And if none present he able to doe that let not him that hath the gift of languages speak in the Church the place of believers but reserve his tongues for the converting of strangers and in the mean time keep his languages to himself to be used at his own home betwixt God and him in private 29. Let the prophets speak two or three and let the other judge Paraphrase 29. And as for the gift of tongues so next for prophesying let that be done by those who are endowed with that gift two or three in a day the rest of those who have the like gift of prophecy passing judgement on that which is done by them 30. If any thing be note b revealed to another that sitteth by let the first hold his peace Paraphrase 30. And if while one that hath that gift is reading or expounding any part of Scripture another that sitteth by and hath the like gift be able to give any exposition of a sacred figure or other emergent difficulty let it be free for him to doe so and in the mean while let the other that was speaking give way to him 31. For ye may all prophesy one by one that all may learn and all may be comforted Paraphrase 31. For ye all that have the gift of prophecy may give your sense of Scripture one after another and if ye doe so that will be the best way to instruct and exhort all others 32. And the spirits of the prophets are subject to the prophets Paraphrase 32. And it cannot be objected against this that they that are thus inspired cannot thus stop themselves for the afflations or inspirations of such prophets as are here spoken of may be ruled by the prophets that is by them that have them the Christian gifts of expounding c. being not like the afflations of evill spirits which put them into extasies God's gifts to the Church are as even Prophecy it self appeared to be in Jonah such as it is in their power to restrain and consequently they may prophesy one after another v. 31. 33. For God is not the author of confusion but of peace as in all Churches of the saints Paraphrase 33. For the Spirit of God is not a violent extatical impetuous but a quiet soft spirit as appears by the effects in all well-tempered constituted Churches 34. Let your women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the Law Paraphrase 34. As for your women let them be so farre from teaching that they doe not so much as speak by way of asking questions in the Church but acquiesce in the judgments of their superiours particularly their husbands as the law of God commands Gen. 3. 16. 35. And if they will learn any thing let them ask their husbands at home for it is a shame for women to speak in the Church Paraphrase 35. What therefore they desire to be instructed in they must seek it by their husbands by whom it may be conveighed to them if not from their own skill yet from those that are able to instruct the officers of the Church much more decently then by their speaking or asking questions in the Church the doing of which is uncomely in a woman as arguing some pride in her or weaknesse in her husband 36. What came the word of God out from you or came it unto you onely Paraphrase 36. As for you that take upon you to order otherwise are you the planters of the Gospel or did the Apostles that planted give none but you directions that you must doe contrary to all other Churches particularly to Jerusalem and suffer women to speak in your Churches 37. If any man think himself to be a Prophet or spiritual let him acknowledg that the things I write unto you are the commandments of the Lord. Paraphrase 37. If any man be a prophâ—t or have any other spiritual gift or afflation let him receive these directions as the commands of the Lord or not pretend to be a true prophet For the Apostles and such am I being the men intrusted by Christ to conveigh the Gospel to the world and to preserve order in the Church are to be obeyed by the Prophets themselves and in matters of difference the resolution is to be made by the Apostles as the Governours of the Church not by the prophets or the spiritual 38. But if any man be ignorant let him be ignorant Paraphrase 38. But if any man doubt of it resist the directions let him continue to doe so his will be the danger of it 39. Wherefore brethren covet to prophesie and forbid not to speak with tongues Paraphrase 39. To conclude therefore prophesying teaching exhorting is the thing by which the Church is most profited and for the gift of tongues 't is that that they which have may be
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
secret will of his of which there can be no cause or motive rendred but his own free mercy and purposed resolution which till now hath been kept as a mystery no man imagining that God ever intended any such thing but which he had long since proposed to himself and referred in his wise dispensation to be performed and delivered out at this season in these last and worst times when the sinnes of men being advanced to such an height it might rather have been expected that God should proceed to execute vengance on them This I say which was the just time that God had resolved on for this purpose to gather together his dispersions as it were and to unite all in Christ to bring into the pale of the Church a whole world of believers the very Gentiles see note on Col. 1. c. all discrimination being removed by Christ through his death and resurrection 11. In whom also we have note c obtained an inheritance being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Paraphrase 11. Through the same Christ I say by whom we Jewes have had the will of God revealed to us now above all that we ever had before the Gospel being first preached unto us Act. 3. 26. and those of us which have believed taken possession of as of a patrimony or portion assigned and set apart to God to serve him in holinesse according to the secret counsel of him who had long since decreed and determined this of his own free mercy to us 12. That we should be to the praise of his glory who first trusted in Christ Paraphrase 12. To this end that we that were first converted to Christianity might publish and preach and make known the Gospel to all others and set it out as illustriously as might be 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy Spirit of promise Paraphrase 13. By whom also it is that ye Gentiles though after called yet now also having heard and believed the Gospel by which you are escaped out of your idolatrous sinfull course are in like manner secured and marked out by God for good by receiving that Spirit which is promised to believers and which is the mark of all those whom God receives see note on c. 4. 30. k. 14. Which is the note d earnest of our inheritance untill the note e redemption of the purchased possession unto the praise of his glory Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us grace pardon salvation and all the inheritance that God will instate upon his children and this on purpose to purchase to himself a peculiar people living gracious and godly lives which tends so much to the illustrating of his grace and glory 15. Wherefore I also note f after I heard of your faith in the Lord Jesus and love unto all the saints Paraphrase 15. Considering therefore this mercy of God as to others so particularly to you both knowing my self the good successe of my preaching the faith among you and having received advertisement of your great proficiency in it since the time I was among you and of that insâ—parable effect and branch of it your great charity to all Christians that want your assistance 16. Cease not to give thanks for you making mention of you in my prayers 17. That the God of our Lord Jesus Christ the father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him Paraphrase 16 17. I cannot choose but as I pray for you continually so give thanks for you to God continually also farther beseeching the same God who is known now to us by a more glorious title then that of the God of Abraham even the God of our Lord Jesus Christ whom he hath own'd on earth and now raised and set at his right hand in heaven and who is the author as of raising Christ gloriously from the dead so of all grace and blisse and glory to all that are obedient to the faith that he will bestow on you all things needfull to a Christian Church the gift of understanding the highest natural and spiritual truths the skill of veiling the highest conceptions speaking parables c. and of understanding and interpreting prophecies and discerning Christ and his doctrine in them See note on 1 Cor. 1. c. 18. The eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints Paraphrase 18. That by this means of illumination ye may be furnish'd to all spiritual uses discerning throughly what is the benefit of his calling us to Christianity and what the glorious blessed condition of those graces of his which are distributed among Christians here as also of those endlesse joyes which are now instated on all penitent obedient faithfull servants of his as an inheritance to the children infinitely above that Canaan that was bestowed on Abraham's posterity 19. And what is the exceeding greatnesse of his power to us-ward who believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Paraphrase 19 20. And withall the infinitenesse of his power that hath been engaged in this work toward us believers in subduing our enemies sin and death the punishment of sin and raising us sinners first to a new and then to an eternal life which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave and exalting him to the highest degree of glory next to himself in heaven An embleme and essay of the methods which he hath now used toward us by the preaching of the Gospel to raise us from the grave of sin to a new Christian life and from thence to a glorious eternity 21. Farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Paraphrase 21. Farre infinitely farre above all those rulers and potentates that have but fading power by whom he was here put to death ye above the highest degree of Angelical powers that inhabit heaven to all eternity 22. And hath put all things under his feet and gave him to be head over all things to the Church Paraphrase 22. And by so doing gave him victory and superiority over all his enemies and constituted him the Prince of his Church who should till the day of doom have in his hands the sole disposing of that every one that is placed in any power therein moving regularly
the passive voice and sense Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews were those portions of land that fell by lot to any in the division of a land or estate as in the first division of Canaan Judah had his lot or portion or division Reuben his and God was Levi's lot or inheritance or possession as we call it So in like manner when in the division of the world into Jewes and Gentiles God chose the Jewes they were said to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion Deut. 4. 20. and so believers or Christians are now styled 1 Pet. 5. 3. and in a more peculiar manner they that preached the Gospel the Apostles who seem to be here noted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raising it somewhat higher then those had had the knowledge of his Will v. 9. and surely are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we v. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that hoped or believed in Christ and who as such were before others preferred to that dignity And so accordingly have all that have served God in the ministery been called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or clergie by whom therefore they are here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become Gods peculiar possession or portion But the Kings MS. hath not this word but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we were called V. 14. Earnest The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contraxit mercatus est fidejussit to make any bargain as it signifies Gen. 38. 17. a pledge or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow This is it which in English is peculiarly called the Earnest that which confirms and assures the bargain And so the Spirit and gifts thereof after the Ascension of Christ poured out not onely upon Jewes but Gentiles is the pledge or earnest paid by God the first part of the price which he hath agreed to give for the bringing in and redeeming the Gentiles out of the hands of Satan and sin to be the servants of the living God Those many other graces and rich treasures consequent to that gift pardon of sin increase of grace and at last salvation it self being the residue of the price and here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our portion or that which we receive in the bargain in this great purchase of Gods his work of redeeming of souls Ib. Redemption What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies will be seen Note on Heb. 10. d. and on 1 Pet. 2. e. Here it must be taken not for the action of acquiring or possessing but the persons that are so acquired all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people for a possession or which is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people Tit. 2. 14. that is a Church of pure Christian livers which are here said to be to the praise of his glory as in the place of S. Peter That they may shew forth the power or virtues of him that hath called them out of darknesse into his marvellous light As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ransoming or redeeming that is used sometimes for temporal deliverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming or rescuing the body out of persecutions and calamities see Rom. 8. Note l. but here for spiritual deliverance from the power of reigning sin as Tit. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming from all iniquity rescuing from all wicked life And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more then that which is mentioned of Christ Lu. 1. delivering men from their spiritual enemies ransoming them from those servile habits of sinne wherein they lived that they may serve him in holinesse c. Hereby may also appear what is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day of redemption cap. 4. 30. that redemption which had here been mentioned the redeeming them out of their course of sin to the service of God every one that is redeemed being his goods possession servant that bought him and so the sealing them by the Spirit to the day of redemption there is perfectly agreeable to the sealing them here by the same Spirit v. 13. to this redemption of God's peculiar people God's sending his Spirit and the gifts thereof among the Gentiles which was done at the first preaching the Gospel to them being the marking them out as God's purchase such as are to be servants of his and being so shall be accomplish'd and crown'd by him V. 15. After I heard The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that signifies to know as well as to hear and is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know And so it seems to be used in this Epistle ch 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If indeed ye have known not heard for his Apostolick Commission to the Gentiles which is the thing there spoken of was that which they to whom he had preach'd must needs known immediately and not by hearsay onely And so here their faith was a thing known by him also and not onely heard though it is also true that their growth in the faith since he was there and the evidences of their charity might be brought to him by the advertisement of others Thus ch 4. 21. If ye have heard him is if ye have known CHAP. II. 1. AND you hath he quickened who were dead in trespasses and sins Paraphrase 1. And you heathens lying like so many carcasses desperately gone in all kind of sins see note on Lu. 15. c. hath God quickned and raised to now life v. 5. all between being to be read as in a parenthesis 2. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the aire the spirit that now worketh in the children of disobedience Paraphrase 2. You I say that for so many years together lived formerly securely went on in the Epidemical sins of the nations the customes of the Gentiles world following the direction of your Idol false Gods who prescribed all villany in their worships that is of Satan that hath such power here below and doth still exercise his power among all that have not received the Gospel of Christ 3. Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others Paraphrase 3. Among whom we of the Gentile Church of Rome from whence I write formerly lived and yielded our selves to those sensual sins and idol-worships which our lusts and our phansies were pleased with and so went on in those heathen customes which did universally overspread them and were born and lived
Tim. 1. 3. he is yet commanded by S. Paul to doe the work of an Evangelist 2 Tim. 4. 5. that is as he was Bishop of those that believed under that Metropolis and of those also that should come in to the faith in all Asia so he had also authority to make known the Gospel to them that knew it not to call them to the faith which is the peculiar notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Evangelize and to preach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 28. 29. to gather disciples as those words are opposed to teaching Act. 15. 35. and c. 5. 44. and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word differs from doctrine 1 Tim. 5. 17. Now as he that from a Deacon is made a Bishop hath all the powers that belonged to a Deacon still continued to him and the addition of so much more so he that is an Evangelist if he be farther invested with power of Ordination may still remain an Evangelist the power of constituting Bishops over them that believe and are baptized being reconcileable with the power of preaching to them that believed not Only the word Evangelist denoting no more then that of being sent by an Apostle to preach is indifferently used whether he have the power of Deacon onely as Philip or more as of Timothy and Mark hath been affirmed and so is here set after the Apostles and Prophets and distinguish'd from Pastors and Doctors that come after by which the ruling Elder or Bishop is understood V. 14. Sleight The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dye might possibly signifie inconstancy and mutability because nothing is more variable then that And so in Antoninus l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set to signifie the firmest constancy of mind In this sense it might well enough agree with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being carried about with the wind c. and so Xylander upon that place hath taken confidence to interpret it that S. Paul advises us to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith he nè omni vento doctrinae circumagi nos in errores abripi patiamur that we doe not permit our selves to be driven about and snatch'd into errors by every wind of doctrine But the Glosse of Phavorinus is more to be heeded who renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 craft subtilty dexterity to deceive and agreeably the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here set with it in the sense wherein we proverbially say of a cunning cheat that he sets the dice upon us And so Eusebius out of Irenaeus speaking of Marcus saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying deceitfull artifice such as Conjurers use Eccles Hist l. 4. c. 11. See Theophylact who comparing the false teachers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicers saith of them that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remove the simple as they please as at dice they can cast what throw they have a mind to and this saith he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here spoken of and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever their deceitfull artifices have a mind to Ib. Ly in wait to deceive What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place may thus be collected Hesychius seems to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arts for so I suppose the words in his Glossarie must be mended in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes after and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use any artifice and to deceive The word saith S. Chrysostome is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in speeches in work◠in wrestlings In speech it is set down by the Rhetoricians for one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Hermogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 217. and because these are all designed to the working on and perswading the auditors therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus to contrive the speech that it may probably be most perswasive see Chrysost Tom. 4. p. 416. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he otherwise dressed up the same thing and proposed it more softly or calmly and cunningly So Tom. 3. p. 495. l. 20. and p. 880. l. 1. he proposes not sins plainly calling it idolatry c. but after another manner contrives and formes his speech so as it may best perswade by concealing what is likely to avert So in Marcus Eremita in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 941. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you desired some method and exhortatory discourses that is some colours of perswasion And the like arts of dissimulation and disguise as these in all sorts of actions and particularly in combates are in like manner express'd by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 11. the crafts and ambushes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the treacheries deceits and cunning contrivances of the devil Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that is not apt to be deceived by any subtilties contrivances concealments as in Hermes Trism l. 13. p. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most wise Judg that cannot be imposed upon by any artifices of the advocates or pleaders And thus in this place the craftiness of men is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the managing and contriving of their false doctrine so as they may be most likely to perswade and gain upon seducible auditors V. 16. From whom the whole body This verse hath much of difficulty in it and the first part of that is whether Christ being called in the former verse the head of the Church the influences that here are said to come from him and are set down by Analogie with the natural body are those that come from the head and not rather from the heart To this the solution may be easie first that it is very probable that in a mans body the growth is from the head For the animal spirits are by the nerves conveyed to the nourishing and encreasing the several parts through the whole body and those nerves descend from the brain by the spina dorsi and are from the vertebrae there branch'd out over the whole body from whence it comes to passe in crooked persons where the vertebrae are displaced that the growth is thereby hindered And then the Analogie will hold exactly to the Church the body of Christ that it receives its supply for encrease or growth from Christ the head Secondly that if this be not so but that the heart should be found to be the fountain both of life and growth yet the Analogie here will still hold it being reasonable to affirm that Christ supplies the place of both these parts in the Church is the head to rule and direct and the heart also to supplie it
manner as Philippi did and yet in the Subscription of the Epistle to Titus we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Nicopolis of Macedonia This may serve to give account of the varieties which seem to be among writers about this city And as in Civil so in Ecclesiastical divisions such variety is observable Those cities were chief and Metropoles where the Gospel was first planted and thence communicated to the neighbouring regions And such was Philippi as 't is clear by the story of S. Pauls preaching the Gospel in Macedonia Act. 16. 9 10 c. and 1. Thess 2. 2. first at Philippi then after at Thessalonica In which respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priority of conversion to the Faith and being S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first-fruits in that region some privilege belongs to Philippi even before Thessalonica that chief Metropolis of Macedonia viz. that Philippi was the elder sister in the Faith and so in that respect though not in others the prime Metropolis of Macedonia Hence it is that the liberality of the brethren of Macedonia in common 2 Cor. 11. 9. is imputed to the Philippians peculiarly Phil. 4. 16. by which it appears that all the Christians of that region or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Macedonia are contained under that title And so though there be but one Epistle written by S. Paul to these Philippians yet S. Polycarpe mentions Pauls Epistles in the Plural to them by which learned men understand those other inscribed to the Thessalonians that other chiefe city of Macedonia which might therefore belong to Philippi also And to that the severe adjuration of the Apostle 1 Thess 5. 27. seems to belong where he adjures them by the living God that that Epistle be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the holy brethren indefinitely that is I conceive to all the Christian in each Church of Macedonia And so it is evident that the Epistle inscribed to the Corinthians belonged to all the Churches of Achaia 2 Cor. 1. 1. and so that inscribed to the Colossians was also to be read Col. 4. 6. by the Church of Laodicea the chief Metropolis of Phrygia to which Colosse is adjoyn'd as a secundary Col. 2. 2. By all this appears how in Philippi there may be more Bishops then one indeed as many as were in all Macedonia at least as in the cities under that Metropolis Ib. Bishops What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes in the Old and New Testament hath been said already Note on Act. 1. b. viz. praefecture or ruling power in the Church But whether this belonged to singular persons one in each city and region adjoyning or to a number of such ruling together as collegues hath been of late controverted by some and this place which mentions in Philippi Bishops in the Plural hath been a principal testimony to conclude that in one Church there were many Bishops This if it were granted and consequently that Bishops here denote no other then those whom we now call Presbyters would be of no force to inferre this conclusion That Churches in the Apostles times were ruled not by single Bishops but many Presbyters because 1. it were possible that the Apostle himself might at this time retain that supreme Episcopal power in own hands and though absent in body yet by letters being present in spirit exercise that power over them Or 2 dly if the Apostle had constituted a Bishop over them yet 't is possible that at the writing this Epistle the Chair might be vacant or that the Bishop might be absent And indeed Epaphroditus who is by Theodoret and others affirmed to be Bishop of Philippi by Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctor which that it is the title of Bishop we have formerly shewed Note on 1 Cor. 12 d. appears c. 4. 18. to have been with Paul at this time when he wrote the Epistle so saith Theophylact that the Clergy are mentioned in this and in no other Epistle because they had sent Epaphroditus with necessaries for the Apostles use and to have carried the Epistle to them which one thing might make it inconvenient to inscribe the Epistle to him And yet in the body of the Epistle c. 4. 3. there is an Apostrophe which in all probability belongs to him under the name of his yoke-fellow that is to look to the relief of the widowes supposing him present at the opening of the letter But there is no need of such answers as these to avoid the force of this argument That which hath been said Note a. will give a clear account of it that Philippi being a Metropolis under which were many other Churches which had each of them a Bishop all those Bishops are here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural as this Epistle was written to all those cities or Churches and not onely to that of Philippi Of this it is clear in Ecclesiastical writings that there was a Bishop constituted by the Apostles For so Tertullian distinctly mentions it for one of those Churches which derived the pedegree of Bishops from the Apostles as founders And Ignatius S. Pauls successor at Antioch in his Epistle to them names Vitalis as their Bishop and the Latine old copie of Polycarps Epistle to them mentions Vitus which is surely the same And though that Epistle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and Deacons onely yet considering the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down Note on Act. 11. b. there will be little doubt but that Elders there and Bishops here are all one viz. all the Bishops of the cities under that Metropolis which may well be contained under the title there prefixed to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Church of God adjoyning or belonging to Philippi And indeed as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders is a note of Prefecture and so may fitly belong to the Bishop in each city see Note on Act. 11. b. in all the places of the New Testament so there is little reason to doubt of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishops The first mention of it is Act. 20. 28. where those that had been called Elders of the Church v. 17. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops of the flock set over it by the Holy Ghost where if the flâ—ck were the Christians of any one city there might be some pretence that the Elders or Bishops in the Plural might be those which are now called Presbyters But it is apparent that the flock is the Christians of all Asia of which it is said c. 19. 10. that all that dwelt in Asia heard the word of the Lord and almost all Asia were converted saith Demetrius v. 26. which Paul câ—lls the opening of a great doore to him in those parts 1 Cor. 16. 9. And consequently the Elders or Bishops there are the Bishops of all Asia at least those that belonged to Ephesus as
this perswasion v. 15. Then for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in ordinary construction all one which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that I hope or am perswaded or of this I am sure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used that I hope or am perswaded And this is very agreeable to the matter in hand where to comfort them in their sadnesse for his afflictions he minds them that in order to their good he foresees it very probable that he may be permitted to live and though he knows not by any certain revelation whether he shall or no yet this he knows that he hopes and considering Gods dipensations of providence is verily perswaded which also includes his desire of it CHAP. II. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies 2. Fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Paraphrase 1 2. I therefore conjure you by all those benefies which are afforded us in Christ by the great joy and pleasure there is in loving one another by that liberal effusion of graces from the Spirit of God see note on Act. 2. d. and by your affection and compassion toward men in calamity and particularly toward me at this time a prisoner for Christ that to all the other matter of rejoicing that I have concerning you you will adde this also and so make my joy complete that you live in unity loving one another mutually having as it were the same soul and so affections and designes all studying and taking care for this same thing 3. Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves Paraphrase 3. That ye doe nothing out of opposition and contention one against another nothing ambitiously or ostentatiously but on the contrary doe all things with that quietnesse and humblenesse as if ye had every one a better opinion of the others wisdome and piety than his own 4. Look not every man on his own things but every man also on the things of others Paraphrase 4. And to this end let not men look so intently on those gifts and abilities which they discern in themselves but let them withall and much rather consider the gifts and abilities of other men more eminent then they And this will be an expedient toward the performing of that which is required v. 3. 5. Let this mind be in you which was also in Christ Jesus Paraphrase 5. According to the example of Christ 6. Who being in the note a form of God thought it no robbery to be equal with God Paraphrase 6. Who being truly God thought it no incroachment to be in equality with his father 7. But note b made himself of no reputation and took upon him the form of a servant and was made in the likenesse of men Paraphrase 7. And yet being thus the eternal word of God he set himself at nought lessened humbled himself from the condition of being Lord of all to that of a subject ordinary man 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the crosse Paraphrase 8. And being by his incarnation thus low in the nature all and the outward deportment and guise of a man he yet humbled himself lower to death even the vilest and most cruel death that in use among the Romans for their slaves crucifixion 9. Wherefore God also hath highly exalted him and given him a name which is above every name Paraphrase 9. And for this great act of humility and the divine work of eternal redemption of our soules wrought by him in this state of humiliation God hath advanced his humane nature to the highest degree of glory and made this God-man the supreme prince of his Church given him all power in heaven and earth and to signify that hath appropriated to him the title of Jesus the Saviour by way of excellence that though other men may have been thus styled from other salvations or deliverances for which they have been imployed by God as Joshua long before and after Joshua the Judges were called Saviours for rescuing the people of Israel from dangers and delivering them from enemies yet the eternal salvation Heb. 5. 9. eternal redemption Heb. 9. 12. being wrought only by him the name which signifies this should belong to him and to him onely 10. That at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth Paraphrase 10. A title or name which includes in it such a singular dignity above all other titles as concerning mans eternal and not only some temporal deliverance and salvation that it together with the signification of it is worthy of the most eminent and superlative respect the lowyest reverence that can be paid by all rational creatures Angels men and devils Luk. 4. 36. 11. And that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father Paraphrase 11. And his doctrine and faith and soveraignty be received and embraced by all nations of the world to the honour of God the Father who hath thus sent him and thus ordered his humility and exaltation 12. Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in my absence work out your own salvation with note c fear and trembling Paraphrase 12. And therefore my dear brethren as ye have hitherto done all that I have commanded you so I still beseech you that now in time of my absence ye will be much more diligent then when I was present with you ye were to perfect the good work which ye have begun viz. a pious Christian course see note on Rom. 10. a. making your performances agreeable to your resolutions and never giving over till ye are landed safe at eternal blisse and to that end using all possible diligence and solicitude and care that ye be not wanting to your selves 13. For it is God which note d worketh in you both to will and to doe of his good pleasure Paraphrase 13. Upon this very consideration on which some are secure and negligent because both to that good resolution and to every good performance you are enabled by God who doth what he doth of his free undeserved mercy to you by his preventing and assisting grace without any merit of yours to deserve it from him and consequently may justly be expected to withdraw all from them that walk negligently before him 14. Doe all things without murmurings and disputings Paraphrase 14. And let your obedience be cheerfull without any querulousnesse or reluctances without questioning or disputing of commands 15. That ye may be blamelesse and harmlesse the sons of God without rebuke in the
all and count them nothing worth despise them all that I may have the favour of Christ the highest of all privileges 9. And be found in him not having mine own righteousness which is of the Law but that which is of the faith of Christ the righteousness which is of God by faith Paraphrase 9. And be ingraffed into him become a member of the Christian Church not pretending to justification by any performance of mine own by the way of the Law but by that other Evangelical course that is set down in the Gospel that from God's pardoning of sins to all penitent believers 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death Paraphrase 10. The condition of which or termes whereon we are justified are these to acknowledge Christ and the virtue which his resurrection hath toward the raising me out of sin and the participation of his sufferings see note on Act. 2. e. in my conforming my self to his death dying to sin as he died to the world 11. If by any means I might attain unto the resurrection of the dead Paraphrase 11. That so dying with him or after his example I may consequently obtain to rise with him to everlasting life 12. Not as though I had already note c attained either were already note d perfect but I note e follow after if that I may apprehend that for which also note f am apprehended of Christ Jesus Paraphrase 12. Not as if I had already gotten my crown or reward but I am as the racer in my pursuit on the way running as hard as I can in some hope that I may at length possibly catch or receive that prize to which very end it is that Christ himself hath contended for me as for a prize of his suffered infinite agonies on the crosse that he may purchase unto himself a peculiar pious people make me and others such who were farre from being so 13. Brethren I count not my self to have apprehended but this one thing I doe note g forgetting those things which are behind and reaching forth unto those things which are before Paraphrase 13. Beloved Christians I do not think that I have my crown or am so sure of it that I cannot misse it but this one thing I doe without marking or considering how much of my race I have overcome and got through I stretch as hard as I can to get to the end of that which is still behind unfinished and so 14 I presse toward note h the marke for the prize of the high calling of God in Christ Jesus Paraphrase 14. Having in my eye the goale and the way marked out for me to run to it I make as much speed as I can possibly that so I may get the crown which is by God in heaven proposed to me in Christ Jesus 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shal reveal even this unto you Paraphrase 15. As many therefore of us as are sincere in our Christian course the orthodox faithfull pure Christians let us take care of this And if any body differs in understanding any particular thing there is no reason that such a difference should breed any division among you disturb or break the peace which is most pretious to be preserved for though at present ye are not yet hereafter ye may no doubt be instructed in all that is necessary to you 16. Neverthelesse whereto we have already note i attained let us walk by note k the same rule let us mind the same thing Paraphrase 16. But or In the mean time though we are advanced some before others yet let not that hinder our unity or peace Let us observe our way that we run not over the lines and to that end that we run not one one way another another but that all take the same course chalk'd our before us see note on c. 4. b. 17. Brethren be followers together of me and mark them which walk so as ye have us for an ensample Paraphrase 17. All of you together follow my steps and consider and emulate those that doe so that follow our pattern our example that ye may doe likewise 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the crosse of Christ Paraphrase 18. For many there are now-adaies abroad in the Church of a most unhappy unchristian temper that will not suffer any thing for Christ or venture that that may bring any affliction or suffering upon them see note on Apoc. 2. b. and therefore comply with the Jewes to avoid persecutions from them 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things Paraphrase 19. But shall in fine gain little by it but be destroyed with the Jewes in their approaching ruine 2 Pet. 2. 1. the Gnosticks I mean who mind nothing but their sensual appetites boast of all those things which they ought to be ashamed of their base lusts c. and so can never look up toward heaven 20. For our I conversation is in heaven from whence also we look for the Saviour the Lord Jesus Paraphrase 20. To which yet all Christians belong and have the right of citizens though they dwell on this earth as in a province out of the city and as those provinces are ruled and defended by some governour sent them out of the city so doe we expect Christ from thence as our prince and Saviour who by his care will in the mean time defend us from all enemies 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Paraphrase 21. Who shall change this our vilified persecuted calamitous state incident to this our mortal life and make it conformable to his present glorious state a work indeed of his omnipotency of his having all power given unto him in heaven and earth Annotations on Chap. III. V. 1. Grievous What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be clear enough out of Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is used by Homer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to work or doe any thing thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardise or idlenesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding of labours and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear of approaching action and again of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be held or possess'd with an irrational and caâ—sless sluggishness and from thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes which here we speak of So then
the world to save sinners of whom I am chief Paraphrase 15. O 't is a truth of an huge price and fit to be the onely tradition or Cabala among us Christians in stead of all the Jewish secrets and mysteries that are talked of by these hereticks that Christ Jesus came a Saviour into the world on purpose to rescue out of their evil courses and to obtain pardon and salvation upon their reformation for the greatest sinners in the world of which number I have reason to look on my self as the principal of all others 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting Paraphrase 16. But being such God hath dealt most mercifully with me called me from heaven whilst I was peâ—secuting him that I might be a prime object of his patience and longanimity and in order of time the first that was so miraculously called that so the wickedest of the Gentiles may in me have an example of hope of mercy if they shall come in unto Christ 17. Now unto the King note d eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen Paraphrase 17. Now to the great ruler and wise disposer of all ages of the world Governour and commander of Angels the one true God whose attributes are to be incorruptible invisible and wise beyond all imagination so as none partakes with him and from whom all the wisdome of all others doth proceed 18. This charge I commit unto thee son Timothy according to the note e prophecies which went before on thee that thou by them mightst note f warre a good warfare Paraphrase 18. Now to thee O Timothy thou who wert first converted by me I give this commission as a trust I commit to thee agreeable to the revelations which were made of thee that though young thou shouldst be ordained a Bishop in the Church ch 4. 14. though we find no mention of this in the Acts as we doe of Saul and Barnabas Act. 13. 2. that according to that appointment of God thou shouldst carefully discharge that Episcopal office committed to thee 19. Holding faith and a good conscience which some having put away concerning faith have made shipwrack Paraphrase 19. Holding fast and continuing constant in the true faith and discharge of a good conscience not as some which falling into impure lives have afterward fallen into foule errors in point of faith 20. Of whom is Hymenaeus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme Paraphrase 20. Such are in the Church of Ephesus Hymenaeus 2 Tim. 2. 17. and Alexander 2 Tim. 4. 14. whom by the Censures of the Church I delivered into Satans power to chasten and afflict them that they may reform and recover from the very ill course in which they are both for faith and manners Annotations on Chap. I. V. 4. Genealogies Most of the divinity of the Gnosticks made up out of the Greek poets Antiphanes Hesiod Philistion c. consisted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjunctions then from them Genealogies how one thing joyns with another and begets a third out of Night and Silence come forth Chaos c. and applies all the Theologie and Genealogies of the Gods in Orpheus c. to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they called the Angels see Note d. In reference and opposition to which it is that the Apostle here v. 5. sets down a true Christian genealogie of that excellent grace of Charity so much wanting in those hereticks accordingly as it is produced in a Christian and that saith he is the special genealogie with the study of which we Christian especially they that call themselves Gnosticks need to trouble our selves See Tit. 3. 9. V. 11. Glorious Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to referre to the schechina among the Jewes which we have often spoke of noting the presence or appearance of God of Christ on the earth among us See Note on Mat. 3. k. and 16. n. V. 15. Acceptation What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be learn'd from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes especially in the Chaldee idiome where it signifies to receive any thing for undoubted and with an honourable respect the same that they expresse also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear that is obey and believe with the exhibition of honour see Paulus Fagius on the Chaldee Paraphrase Gen. 25. 15. Thus when 2 Kin. 14. 11. the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard the Chaldee Paraphrase reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received by which appears what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive a prophet Mat. 10. 41. which in like manner Luke expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to neglect Luk. 10. 16. to wit to believe and honour him So 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receives not the things of the spirit that is neither believes nor values them but as it followes they are foolishnesse unto him So Ioh. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe in the end of the verse and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. where the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places Hence are the Cabalae of the Jewes their receivings that is traditions as to give Eph. 4. 8. is all one with to receive Psal 68. 18. and as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receipt and gift are all one which they esteem so undoubted and honourable For as the office of the Doctor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliever so of the Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive as in the beginning of Pirche Aboth Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received the Law from Mount Sina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and delivered it to Ioshuah And as from the former of these words is the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabala their doctrine received and had in so much reverence so from the second is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their doctrine delivered by hand from their antecessors and without writing transmitted to posterity the first expressed in the New Testament often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this is the full sense of this place If there be any undoubted dogma worthy of belief any true Cabala this certainly is it that Christ came into the world to save sinners V. 17. Eternal The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here of which God is said to be the King may possibly signifie the several ages of the world and no
which the Catechist dismissed those that were catechized preparatory to their Baptisme and so saith Eusebius of Constantine de vita Constant l. 4. that to prepare for his Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made profession that is confess'd his sins and profess'd the faith and then was vouchsafed those prayers that are given by imposition of hands to which purpose also the Author of the Constitutions called Apostolical l. 7. c. 39. where having set down the severals in which the Catechumenus must be instructed he adds but let him that laies on hands adore God c. Secondly that of confirming those of full age that had formerly been baptized Such that of the Ephesian disciples seems to be Act. 19. who being baptized v. 5. Paul laid his hands on them v. 6. To which in those times many extraordinary gifts were consequent speaking with tongues c. as had formerly fallen out Act. 10. 44. Lastly from that in creating successors or assistants in power came the use of imposition of hands in Ordination whether of Bishops or Deacons Act. 6. 6. and 8. 17. and 13. 3. 1 Tim. 4. 15. 2 Tim. 1. 6. To this last it is that this exhortation of Paul to Timothy is by many thought to referre that he should be careful to have those whom he received into Orders sufficiently approved to him But the Context seems rather to referre it to that which was used in Absolution that he should not make too much hast in receiving those that were under Censures to Absolution for that was the thing which would most probably make him partaker or guilty of their sins which the Censures were designed to reform in them but would not doe so if before they had approved their repentance and reformation they were received to the peace of the Church again And thus it connects with the words foregoing v. 20. Those that offend rebuke before all that the rest may have fear and v. 21. I charge thee that thou observe these things without prejudging doing nothing by favour or inclination or partiality whereon it follows Lay hands suddainly on no man and to that also belong the following rules ver 24. 25. see Note h. Thus in Victor about the Vandalick persecution l. 2. Qui nobis poenitentiae manus collaturi sunt reconciliationis indulgentiam obstrictos peccatorum vinculis soluturi they that lay their hands of penance upon us and conferre the indulgence of reconciliation and loose us from the bands of sins where it is clearly used in this sense And in Can. 5. of the Council of Carthage dist 5. Presbyteris Diaconis si quando de gravi aliqua culpa convicti ministerio remoti fuissent mannus non imponerentur ut poenitentitibus Priests and Déacons which had been convict of any grand fault and so removed from their ministery should not have hands laid on them as penitents And in the third Council of Carthage that in S. Augustines time Can. 32. Cujuscunque autem poenitentis publicum vulgatissimum crimem est quod universa Ecclesia noverit ante Absidem manus ei imponatur When the penitents sin in known to the whole Church the Bishop is to lay his hands on him before the Absis that is the upper part of the Quire Where the Altar is And Concil Agath Dist 5. c. 63. Poenitentes tempore quo poenitentiam petant impositionem manuum cilicium super caput sicut ubique constiturum est consequantur Let the penitents receive imposition of hands and sackcloth upon their heads as it is every where appointed And so Hincmarus concerning the divorce of Thietberga sacri Canones jubent ut poenitentes tempore quo poenitentiam petunt imposituram manuum cilicium super capita à Sacerdote sicut ubique vulgatum est ante Absidem accipiant The holy Canons command that the penitents when they demand repentance that is admission to penance and absolution shall receive from the Bishop imposition of hands and sackcloth upon their heads as it is every where known before the Absis where the altar stands So in Fulgentius Ep. 1. de conjug Acceptâ manûs impositione poenitentiam secundùm modum quem habet Christiana religio peregit He performed penance by imposition of hands according to the manner observed in the Christian religion So in Avitus Alcimus Ep. 24. Manûs impositionem adhibete converso ab haeresi use imposition of hands to him that is converted from heresie And in the Author contra Praedestin l. â— Non ausi sunt Ecclesiarum Pontifices manum imponere poenitenti nisâ— confessionem voluntariam ostendenti The Bishops of the Churches durst not lay hands on the penitent but on his shewing his voluntary confâ—ssion And in the Chronicle of Jâ— Gerundensis speaking of the Arrians Synod of Toledo one of the Canons is De Remana religione ad nostram Catholicam fidem venientes non debere baptizari sed tantummodâ— per manûs impositioneâ—â— positionem Communionis perceptionem ablui They that come from the Roman religion to our Catholick faith ought not to be baptized but onely purged by imposition of hands and receiving the Communion And this is the notion which S. Cyprian had of this place and Pacianus in paraenesi ad poenit And though Theophylact seem to understand it of Ordination yet what he addes in explication of the following words neither partake of other mens sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou shalt be guilty both of his future sins and even of his past because thou hast neglected them made darkness light and not dismissed him to the state of mourning compunction seems to belong to absolution Ib. Keep thy self pure What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep thy self pure will appear by the antient Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castus it signifies that kind of purity which consists in perfect chastity free from all shew of impurity So 2 Cor. 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure chast virgin So Tit. 2. 5. the widows or female officers of the Church must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure or chast and Timothy must behave himself toward the yonger women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all purity or chastity c. 5. 2. and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies So that this precept and the other following of drink a little wine though they come in here as in a parenthesis the 24. and 25. being to be connected in sense to the matter of Absolution and Censures see Note h. yet they are added seasonably and pertinently to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately precedent after this manner Thou art not to be over-favourable to offenders to absolve them too easily or speedily But above all thou must be sure not to joyne with them in their course And because there be two chief heads of that false doctrine which is most frequent among you the heresie of the
bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâ—ven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
spiritual seed of Abraham 18. That by two immutable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Paraphrase 18. That by promising first which when the condition is not neglected is immutable and then by adding an oath to it he might give us security of enjoying what we hope for of receiving the reward proposed to us 19. Which hope we have as an anchor of the soul both sure and stedfast and which entreth into that within the veile Paraphrase 19. This hope being that which keeps us from being tost and shipwrackt with the billows of the world as being able indeed to see through the afflictions and persecutions of this world and see somewhat beyond them daies of rest and release here and beyond that eternal rest hereafter in heaven meant by the holy place whither none but the priest could enter and parallel thereto the true faithfull Christians 20. Whither the forerunner is for us entred even Jesus made an high priest for ever note c after the order of Melchisedek Annotations on Chap. VI. V. 6. Fall away What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling away here notes may best be collected from the Context and that first from the Antecedents the illumination and tasting the heavenly gift and partaking of the Holy Ghost and tasting the good word of God and the powers of the future age and secondly by the Consequents crucifying again and putting to an open shame the Son of God The former shews from whence it is that they are said to fall and the latter how deep the fall is that is here spoken of The former consists of several degrees first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that have been inlightened That certainly signifies Baptism which among the Antients was generally call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination And this contained under it not only the acknowledgment of the truth c. 10. 26. but farther also the vow of Baptisme that of forsaking all wicked wayes and adhering constantly to Christ to their lives end Now all that were thus baptized and thereby entred into the Church were received to absolution of all their sins past admitted to be members of the Church and to enjoy the privileges of Christians the mercies afforded men there called the gift of God Joh. 4. 10. And they that have enjoyed the benefit and comfort of this for some time may here fitly be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that have tasted the heavenly gift and that phrase being annex'd to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminate with the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may fitly be resolved to belong to the same matter as a fuller expression of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned those that by being baptized have been admitted to these privileges of Christians and have tasted enjoyed them for some time But then as beside these of Baptisme and pardon of sin there were other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extraordinary powers and gifts in the Church so here beside the mention of being inlightned and tasting the heavenly gift are added these other phrases that seem to be set on purpose to denote those higher endowments first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made partakers of the Holy Ghost those which have the Holy Ghost which descended on the Apostles Act. 2. communicated to them for so had many believers at that time in the Church of Judea see Note on Act 2. d. and on Act. 6. c. and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having tasted the good word of God and the powers of the future age where first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future age is the very phrase used in the Septuagint Isa 9. 6. for the state of Christianity where Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of the future age there being in the Jewes account two Ages the one before the other after the coming of the Messias and the second in respect of the former called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 future and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future world ch 2. 5. that after the coming of the Messias and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the after or later daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often mentioned in the New Testament secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers is the ordinary word to denote miracles and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be either those miraculous powers extraordinary gifts which were bestowed on believers by the coming of the Holy Ghost upon them for the confirming themselves and converting of others and so were generally the consequents and effects as of the Holy Ghost descending on the Apostles so of their imposing hands on others and their receiving the Holy Ghost for of such we oft read that they spake with tongues c. which were these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers miraculous gifts here spoken of or else more simply and so as to agree with the good word of God whereby the Evangelical promises are denoted the miraculous transcendent mercies enjoyed under the Gospel And then that will be the importance of these several sorts of phrases here put together those that are not only baptised Christians but furnished with extraordinary gifts and graces and such as have had experience of the wonderfull mercies and performances of Christ to Christians under the Gospel And such as were so will be the Subject of this Proposition Then for the Consequents they expresse the degree of the fall here spoken of They that are here supposed to have fallen from this state are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to crucifie Christ a second time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is â—o inflict open punishment upon him see Note on Mat. I. h. That must needs include renouncing and denying of Christ the looking on him as such as the Jewes pretended him to be when they crucified him that is as an impostor and accordingly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling away signifies with them Apostasie and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is oft rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall away doth denote also 2 Chron. 29. 19. and elsewhere and so the Gnostick hereticks which are in the Apostles eye are supposed by S. John to deny Christ and thereupon are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists And both these put together seem to make up the full importance of this place That they that being baptized illuminate Christians endowed with extraordinary gifts and having continued so for some time and so for their time ought to be Doctors c. 5. 12. fall off after all this not only to some wasting sin but to denying of Christ renouncing of him apostatizing from him could not possibly be again renewed to repentance and what that signifies will be seen Note b. Ib. Renew them again unto repentance What 〈◊〉 〈◊〉 〈◊〉 〈◊〉
by the Jewes among whom these Hebrew Christians lived as will appear in the story Act. 11. 19. 1 Thess 2. 14. the approach of whose destruction must consequently be matter of comfort to them that had suffered long and so of keeping them from falling away see Note on Rom. 13. c. And secondly 't will appear by the plain words that follow to this very purpose to sustain their patience v. 37. Yet a little while and he that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Christ which hath promised to come to their punishment and your relief will come and that notes this particular the destruction of the Jewes which is called his coming Mat. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he will not tarry that notes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approach of that day And to this purpose to confirm men in patient expectation of this without all disheartning by the delay follow all those examples of Faith c. 11. in which it appears that many depended by faith on performances of promises to their posterity which were never performed to themselves personally and so might very well fortifie the Hebrewes for an expectation of a farre shorter time it being now very near at hand The same is expressed when it draws nigher at hand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 18. the last hour V. 26. For if we sin wilfully What is meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinning wilfully after receiving the acknowledgment of the truth must be collected by a brief survey of every part of the phrase First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin as it signifies in general any kind or sort of sin not only deliberate but of ignorance or passion or surprise and again not only an act but habâ—t or course of sin and is to be determined to either by the Context in any place so in many places it appears to signifie the great sin of Apostasie so c. 3. 17. and is applied to the Apostate Angels 2 Pet. 2. 4. And so here sure it must signifie the sin here spoken of ver 23 and 25. being the not retaining that is forsaking the profession of their hope that is the Christian profession and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsaking the assemblies of publick worship c. which though done upon the motive of fear to avoid persecution yet was an Apostatizing from the Christian course and that no suddain passionate but weighed deliberate act and course and is therefore defined ver 38. to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drawing back to perdition an Apostasie from the Christian profession a preferring the advantages of the world the preserving their own present safety before the service and worship of God and privileges belonging to it and accordingly this sin of these forsakers is elsewhere ordinarily express'd by loving the world and the things of the world in opposition to and exclusion of the love of the Father loving of pleasures more then of God serving of the belly c. and 't is known of these Gnosticks that as they renounced the Christian profession so they joyned with the enemies called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries v. 27. against the Christians and to save themselves calumniated and persecuted others Now this sin thus considered is here farther express'd to be so by the mention of their former acknowledgment of the truth and by their continuing in this course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the acknowledgment of the truth That may be taken in a double notion First to signifie the commission of this sin after the acknowledgment of Christianity in general after having received the faith and obeyed it which must necessarily deprive them of all excuse of Ignorance or Involuntarinesse as 2 Pet. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having acknowledged the way of righteousnesse and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn clearly signifies And this 't is certain is contained here for they that thus forsook the assemblies and drew back were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just v. 38. But I suppose there is yet a farther notion of it which must be added to this the doing this contemptuously against the Apostles doctrine and admonition concerning the infusions of the Gnostick-hereticks and consequently a casting off the authority of the Apostles and Governours of the Church who acted in power of the Holy Ghost and they that thus disobeyed were look'd on and dealt with as heathens and Publicans desperate and incorrigible Mat. 18. 17. Thus saith Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is great difference between sins committed out of ignorance and wicked practices committed in knowledge and with contempt Epist p. 386. And that this was it appears not only by the exhortations and admonitions of the Apostle through this whole Epistle Take heed brethren that there be not in any of you an evil heart of unbelief in departing or Apostatizing from the living God ch 3. 12. and by his laying before them the examples of the murmuring and provoking Apostatizing Israelites which lost their Canaan and by foretelling the like vengeance that would suddainly fall on them if they did thus depart but also by one end or consequent of their forsaking their Church-meetings contemning and rejecting the exhortations and admonitions of their Governours for which among other things these meetings were ordained And this seems to be here noted by mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but exhorting which was especially the Governours office and which they that forsook the assemblies did forsake also and did not submit themselves to it And then they that thus sinn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the having received this acknowledgment of the truth were they that did contemptuously forsake and cast off the Christian yoke which they had once submitted to and that is the character of Apostates Adde to thâ—◠〈◊〉 consideration of v. 28. where parallel to the â—ate of the person here is set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one that despiseth or setteth at nought Moses Law the man that will doe presumptuously and will not hearken to the Priest or to the Judge Deut. 17. 12. such an one as when his fact is competently proved against him he must die without mercy And that is also the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there remains no longer any sacrifice for sin It is such a sin for which the High-priest among the Jewes was not allowed to offer sacrifice for expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus l. 2. cont Apion there was no deprecating no possibility of averting the punishment of death which belonged to such Accordingly we see the practice in Maimonides in the title of dressing oblations cap. 3. num 3 5. that no sacrifice should be made for Apostates though for Ethnicks there might So again appears v. 29. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Prophets Luk. 1. 70. that they should be saved from their enemies and from the hands of all that hate them v. 71. and this distinctly there mentioned by Zachary as a special part of the Covenant and oath made to Abraham ver 72 73. that he would grant them that being delivered without fear from the hands of their enemies they might serve God in holinesse c. ver 74 75. And this was it which being not fully attained by Abraham's posterity in Canaan was still by them expected to be perform'd by the Messias and was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the somewhat better that was reserved for these times of the Messiah For of the rest of the faithful named after Abraham Isaac and Jacob even those that were possessors of Canaan who did subdue enemies by their faith ver 32 33. and so are said to have obtain'd promises there yet this was not for a continuance such as might be called the possessing the gates of their enemies and deliverance from the hands of all that hated them but as by the consequents especially by the story of the Maccabees 't is manifest this Church or nation of the Jewes fell under heavy persecutions and oppressions and was wasted and brought low by these means and at last was delivered up to be finally destroyed by their enemies their City their Temple and their whole service and way of worship Whereas the Christian faith and profession and Church was to endure and hold out and both flourish the more for persecutions and finally get victory over all and never be destroyed by the enemies thereof which was the meaning of Christ's prediction that the gates of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the power of destroyers should not prevail against it which being all one in effect with the promise to Abraham that his seed spiritual seed the Christian Church should possesse the gates of their enemies for to possesse the gates of their enemies is directly equivalent with the gates of their enemies not prevailing against them it follows most properly here that they without us should not be perfected that is that they should not have the promise to Abraham made good to them in the utmost extent but that they were to want the highest part of the completion of the literal sense of that promise till it were accomplish'd in the Christian Church which should in this have the preeminence a very considerable advantage above the Jewes that however it were persecuted it should never be destroyed And this notion and interpretation of this place as it agrees very well with the purport of the whole Epistle designed on purpose to fortifie the Christian Hebrews against the dread of persecutions upon this one ground because Christ was able and willing to deliver them c. 4. 15. yea and would now speedily come unto their rescue c. 10. 37. and though some resisted to blood died in the cause yet a signal deliverance they should speedily have by the destruction of their enemies the Jewes in fine the Christian Church should not fail but flourish the more for persecutions so it seems to be taken notice of by Procopius on Isaiah p. 683. who interprets the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the pious Jewes that expected the coming of Christ and again p. 701. when he speaks of Christ's coming he saith of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which God gave believers those promises which they hoped for so long As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be perfected that signifies to receive a reward or crown to have the full of their hope or expectation bestowed upon them and accordingly Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfecter of their faith c. 12. 3. in giving them the full completion of the promises the object of their saith which was not done to the Jewes before Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without us but had the full completion in the Christian Church According to which it is said of these promises that the Fathers of old saw them and saluted them afarre off as those that salute their friends at a distance being not able to come near them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but received them not ver 13. that felicity being reserved peculiar to the Christian Church which was now to enter on these promises CHAP. XII 1. WHerefore seeing we also are compassed about with so great a cloud of witnesses let us note a lay aside every weight and the sin that doth so easily beset us and let us run with patience the race that is set before us Paraphrase 1. Wherefore we having such a multitude of examples of saith and constancy in the antients which may serve as so many encouragements and obligations to hearten and incite us to our course let us lay aside all worldly love and fear that may hinder and encumber us in our way and how fair pretences soever we may have to forsake Christ yet let us not fall off from our constancy but proceed cheerfully and persevere in our Christian race whatsoever difficulties or afflictions we meet with as they that hope not for any reward till they come to the end of their course and there prove conquerors over all opposition 2. Looking unto Jesus the author and finisher of our faith who for the joy that was set before him endured the crosse despising the shame and is set down at the right hand of the throne of God Paraphrase 2. And for our encouragement let us look on our Saviour Jesus Christ who in himself hath given an example of the enduring of the highest afflictions and will be sure to crown all those that follow after him hath led us as a captain in this march of faith having in his eye that reward of his sufferings a numerous seed Isa 53. a Church of pious livers and an exaltation expected from God for himself Phil. 2. 9. and in intuition of these going before us courageously through all assaults and being now in the possession of all power in heaven hath undertaken to reward whatsoever we doe or suffer for him 3. For consider him that indured such contradiction of sinners against himself lest ye be note b wearied and note c faint in your minds Paraphrase 3. For consider his patience and perseverance how heavie pressures he suffored from his enemies and by considering of him you will be ingaged to persevere also never to leave the field or turn cowards 4. Ye have not yet note d resisted unto bloud striving against sin Paraphrase 4. What ye have yet suffered in the combating with sin is but a kind of light skirmishing you may well resolve to prepare your selves for yet sharper assaults You have been exhorted and warned by Solomon in the person of wisdome speaking to her sons Prov. 3. 11. neither to kick against Gods punishments without making that use of them for which they are sent as
his definition of despotick government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which respects the rulers own profit and not the subjects For this is the manner of the Kings of the nations and consequently will be so of their King if they will have one 1 Sam. 8. 11. to receive tributes and the like from their subjects and to be maintained by them in all their splendour and greatnesse that belonged to them all the pomps and expences of their families and courts being fetched out of their subjects purses and persons Which consideration would saith Samuel make them think their present estate under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being governed by God immediately much better to them v. 18. And that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to behave themselves after the manner of these to use their power in order to their own profits and greatnesse like those Neh. 5. 5. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used And this is here forbidden the governours of the Church they may not make this their manner of ruling to exercise this power over their flock but to give them examples of all kind of Christian vertue and so neither to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strikers imperious masterly persons ruling roughly and harshly and in ostentation of their power nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetous griping making advantage of Ecclesiastical power to squeez gain out of men Which two things are so severely interdicted the Ecclesiastical ruler 1 Tim. 3. 3. Tit. 1. 17. and perhaps are intended here also v. 2. the first by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not forcibly in an Active sense not using violence toward the flock and the latter by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not making filthy gain that is such as the use of their power over the flock brings them in over and above that proportion which by the Church is allotted for their maintenance Ib. Heritage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be the several provinces over which each of the Governours mentioned together in the Plural v. 1. are placed So Act. 1. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of ministry and Apostleship is that charge or portion assigned by lot to Matthias whither he was to goe and officiate and preach the Gospel From which division then made among the Twelve at their setting out on their travails to plant the Gospel they and all others ordained by God to be Apostles or Bishops had afterward their provinces to govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule as Pastors and Bishops v. 2. when they were converted to Christianity As among the Romans the Province which such a Proconsul was to administer or govern was his lot or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lordship In relation to these Provinces among the Romans over which Procurators or Praetors or Proconsuls were set or to which they were advanced as to a Magistracy or preferment and raised great wealth there from their Provinces as Cicero tells us of Verres and the Praetor of Sicilie it is that here the Apostle commands the Bishops not to bear rule as they do over their Provinces that is by force and with griping and squeezing wealth out of them that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note a. but to rule them as Pastors do a flock going before and so conducting them which is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming examples of the flock after the manner of the sheep in those parts where the Pastor going before the sheep hear his voice and follow him and that as it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly and chearfully V. 5. Clothed What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies is particularly set down by Julius Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. c. 18. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon the servants coat is added a little white garment called by this name by which it appears to be a habit peculiar to servants and by what Hesychius and Phavorinus say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies being bound and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band it appears to be some kinde of girdle or belt and agreeably Hesychius and Phavorinus explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Aegyptian girdle This as it is a belt or girdle is an embleme of obedience and much more so as that girdle was proper to servants and so 't is here used by the Apostle to denote humility to those that are placed over them as their badge by which they may be known to be servants of Christ That it is no barbarous word see Photius Epist 156. who cites out of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Apollodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I girt it upon me which agrees with the notion of a belt which we have given of it V. 13. Elected together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call or cull out are in effect all one and agreeably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church are so too noting the society and assembly of Christians as they are separate from the world and in that respect said to be called or picked or culled out of it Thus I suppose the word is used in Ignatius's Epistle to the Trallians or by the interpolator if that be not the original reading where speaking of Bishops he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia non est coetus evocatus aut peculiaris that is in effect the Church is not a Church of such as it ought And so it must be understood by those words which follow in Videlius's copy and if they were not written by Ignatius seem to be a Scholion to explain them and as such to be added to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a collection of Saints not an assembly of pious men And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie that Church which was planted together with them their sister-Church see Note on 2 Joh. a. That S. Peter was now at Rome when he wrote this Epistle in the second year of Claudius is collected by Baronius and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be resolved to signifie Rome see Euseb l. 2. c. 14. and Jerom. De Scriptor Eccl. in Marco so called either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the great splendor of that city saith OEcumenius or else because of the great confusion of Idolatry which S. Peter found there see Rev. 18. Note a. And so the Church in Babylon the Christians in that heathen city of Rome THE note a SECOND EPISTLE GENERAL OF PETER THat this second Epistle of S. Peter was not at first received in the Church of Christ
city of Derbe Act. 20. 4. and so distinct from him of Corinth also and probably from him that is mentioned here who could not have been so fit for the employment v. 5. of entertaining the brethren and strangers if he were employed in preaching the Gospel as a fellow-travailer of S. Paul It remains therefore that this Gaius here be some third person of a Roman name Gaius and Caius being all one and a very common and vulgar name of which therefore it is not strange that there should be three distinct persons mentioned in the New Testament and so some Gentile Christian an eminent member of that Church v. 9. to which S. John seems to have written his second Epistle see Note on 2 Joh. a. no where else but in this place mentioned in the New Testament V. 7. Went forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went out is capable of two notions First it may signifie a voluntary going out and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the name of Christ must signifie their preaching and propagating the Gospel for which they took their travail from their own countrey But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie also a violent ejection So Mat. 17. 21. speaking of the ejection or casting out of a devil the like phrase is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this kind goeth not out by going out meaning ejection Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Syriack to go out and to be cast out also and accordingly Mat. 8. 12. the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exibunt they shall go out but the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be cast out According to which it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out and sent out are used promiscuously the one for the other see Note on Mat. 9. i. And then going out for Christ's name is being banished or cast out of their countrey for the profession of the faith of Christ which we know the Jewish Christians were Act. 8. 1. and 11. 19. V. 9. Diotrephes This Diotrephes was a Christian that from Gentilisme received the faith in that Church to which Gaius belonged and to which the Apostle seems to have written the former Epistle commendatory of the brethren ver 9. From hence appears that which was intimated Rom. 14. 1. that the Gentile Christians were in part guilty of the breach betwixt the Jewish Christians and them and not onely the Jewes There it seems as the Jewish judged and condemned the Gentile Christians for using their Christian liberty so the Gentile Christians despised and set a◠nought the Jewish Here it seems the matter was driven higher that is they did not so freely relieve the Jewish Christians that were driven out of their countrey for the faith as they ought in Christian liberality to have done That seems to be the meaning of ver 7. that the Jewish Christians that were driven out of Judaea for the profession of the faith see Note b. were not now in this Church of Asia so liberally and hospitably treated as the laws of Christian charity obliged and as belonged to them as strangers v. 5. to furnish them for their journey ver 6. Secondly they were some of them so farre guilty in this matter that when S. John wrote his letters of commendation for them these were not effectual Diotrephes rejected or gave no reception or heed to his letters and by this means the rest of the Church also being otherwise willing to have entertained them were detained from doing it ver 10. Thirdly he not only denied them that hospitable reception and relief but utterly rejected them from their communion cast them out of the Church ver 10 Whether this Diotrephes were a Bishop in this Church it may de doubted or whether onely one that immoderately affected that dignity or assumed it not belonging to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie one that loves useth immoderately this dignity when he hath it and one that seeks it inordinately or assumeth it It is possible that he was a Bishop and being so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast out the Jewish Christians out of the Church and that in spight of S. John's commendatory letters who had an Apostolical power over him and all other Bishops of Asia But it may also be very probable that as the Hereticks of those times did contemn and affront the Bishops and Apostles themselves so this Diotrephes might doe without having any real authority in the Church but onely assuming it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a presumptuous confident bold person THE GENERAL EPISTLE OF note a JUDE IT is but agreeable to the former conjectures in the posthumous Annotations of the most learned H. Grotius to determine here also as in the second of Peter and second and third of John that the writer was not Jude one of the twelve Apostles and accordingly to affix it to Jude a Bishop of Jerusalem But of this there is no proof offered save only first That he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle of Jesus Christ Secondly That it was not translated into all languages and received into all Churches Thirdly That in the Catalogue of the Bishops of Jerusalem the fifteenth that is named is called Judas To the first of these it may be sufficient to answer that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostle of Jesus signifies one sent upon the services of Christ with commission from him so it is in effect all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant of Jesus and so the latter as proper a style of any Apostle of Christ as the former But then secondly in the title of the Epistle which is the sense of the antient Church in this matter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Jude the Apostle and in the Text it self there is a mark as characteristical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother of James which can belong to none but to Jude the Apostle To the second I answer as before to that of the second of Peter that this Epistle was not so universally known and undoubtedly received at first as other parts of the New Testament which notwithstanding it was yet soon after universally known and translated and received into the antient Canon and the Apostolicalnesse of the writing never so questioned by any as to assigne it any other Author or to doubt of the truth of any thing contained in it As for Jude the fifteenth Bishop of Jerusalem that opinion of his being the Author of it affixeth it to the time of Adrian whereas this Epistle by the subject of it common to it with the second of Peter and by the many passages of agreement appears to have been written on the same occasion and about the same time that the second of Peter was which hath already appeared see Note on
not only may but must be so understood appears by the Latine of Irenaeus which only is extant which reads it thus Antichristi nomen per ipsum utique editum fuisset qui Apocalypsin viderat neque enim ante multum temporis visum est sed pené sub nostro seculo ad finem Domitiani imperii The name of Antichrist would have been published by him who saw the Apocalypse for it was not seen any long time since but almost under our age at the end of Domitian's Empire Where the word visum in the neuter seen not visa in the feminine belongs apparently to the name not to the Apocalypse Secondly I answer that although it should still be acknowledged to be the opinion of Irenaeus that John received the Revelation and all his Visions at the end of Domitian yet on the other side 't is the affirmation of Epiphanius that John prophesied in the time of Claudius Caesar when saith he he was in the I le Patmus And that which may give authority to Epiphanius's testimony is this First that Epiphanius in that place is a writing against the Montanists about the authority of the Apocalypse and that the later it were seen or written the more it would have been for his turn toward confuting or answering them whose objection it was that the Church of Thyatira mentioned in the Apocalypse was not yet a Church when that was said to be revealed And therefore if it had been but uncertain whether it were written so early or no he would without all question have made use of this as some advantage against his adversaries whom he was then in confuting Secondly that Epiphanius is so farre from doing this that he doth twice in the same place expresly affirm first that his being in the Isle of Patmus secondly that his seeing these Visions there yea and his return from the Island were in the time of Claudius Having said this for the confirming this assertion of Epiphanius to have as much authority as his testimony can give it four arguments I shall adde for the truth of it The first negative to the disparagement of that relation that affirmes him banish'd by Domitian and returned after his death in Nerva's reign For of the persecution by Domitian there be but two authors mentioned by Eusebius Tertullian and Hegesippus but of Tertullian he hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domitian went about to do as Nero had done being a part of his cruelty or as Tertullian's words are portio Neronis de crudelitate a portion of Nero for cruelty sed facile coeptum repressit restitutis etiam quos relegaverat but he ceased from it presently and recalled those whom he had banished which no way agrees with his banishing John and not recalling him all his life as is supposed in the other relation and affirmed by Eusebius And therefore Baronius that is for his banishment under Domitian in the tenth year of his reign is forced fairely to reject Tertullian's authority in this matter giving for it his proof out of Dio viz. that Nerva released those who were condemned of impiety and restored those who were banished Which affirmation of Dio's being granted as far as belongs to those who were in exile or stood condemned at Nerva's coming to the Empire doth no way prejudice the truth of Tertullian's words of Domitian's having repress'd his severity against the Christians and revoked the banished wherein he is much a more competent witness then Baronius No more doth his killing of his unckle Clemens and banishing his cosin Flavia Domitilla for that was five years after this time of John's supposed banishment in the fifteenth or last year of Domitian's reign In the relation of Hegesippus a most antient writer that lived in those times there is no more but this that Domitian had made a decree for the putting to death all that were of the linage of David that some delators had accused some of the children of Jude the kinsman of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as such who were of Davids seed that Jocatus brought these to Domitian but upon examination being found to be plain men and such as believed not Christs kingdome to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this world or earthy but heavenly and Angelical to begin at the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he set them free and by Edict took off the persecution against the Church and they being released became Bishops in the Church and continued peaceably and live till Trajanus's daies And this certainly agrees very little with the other relation nor can any account probably be rendered why when the persecution of Christians was taken off by the Edict and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace restored to the Church of Christ and when the profession of Christianity in the sonnes of Jude being by the them avowed to the Emperor was not yet thought fit to be punished in the least yet John should be banished and continue in his exile till Nerva's reign for no other crime but that of being a Christian Where by the way Baronius's artifice much failes him Tertullian saith he fell into his error by following Hegesippus's authority but Hegesippus saith he spake apparently de ea persecutione quae mota est in Judaeos of that persecution that was raised against the Jewes not against the Christians How true that is will now appear when the express words are that by that Emperors Edict the persecution against the Church sure that was not of Jewes but Christians ceased Secondly that about the ninth year of Claudius the Christians were pursued and banished by the Roman Powers That at that time Claudius banished the Jewes out of Rome is evident by Josephus and acknowledged by all and that by the Jewes the Christians are meant appears by Sueonius in the life Claudius c. 25. Judaeos impulsore Chresto assiduè tumultuants Româ expulit He banished the Jewes out of Rome for the tumults which they daily raised by the impulsion of Chrestus By Chrestus it is certain that the Roman writers meant Christ calling him Chrest and his followers Chrestians as Terutllian observes Apol. c. 3. And so they that were acted by the impulson of Chrest in that narration must though called Jewes necessarily be resolved to be Christians And what was done at Rome is to be supposed to have been done also in other parts of the Emperors dominions and so that edict mentioned Act. 18. 2. was in reason to reach to Ephesus and may justly be thought to have involved S. John there And accordingly Chronologers have placed this banishment of his to Patmus in that year Thirdly that about Claudius's time it was that the unbelieving Jewes began and continued to oppose and persecute the Christian Jewes and thereupon the Gnosticks compliances and making as if they were Jewes to avoid persecutions are so oft taken notice of by S. Paul Gal. 6. 12. and
elsewhere And by all the Epistles both of him and the rest of the Apostles written from about that time of Claudius the Gnosticks are every where touch'd on as the pests that were creeping into the Churches against which they endevoured to fortifie the believers and assure them that those persecutions of the Jewes should be shortly ended by their destruction that night of sadnesse farre spent and the day of deliverance and refreshment at hand Rom. 13. 12. and c. 16. 20. and that then the complying Gnosticks which were so sollicitous to save their lives should lose them that is should perish with them Accordingly to the very same purpose is most of the Vision here that concerned the seven Churches c. 2. 2 4 9 14 20. and c. 3. 9 10 c. and much of the following prophecie to assure them that god would take revenge on these impenitent and impure professors and rescue the constant Christians And that makes it very reasonable to believe that this Vision was received about the same time also A fourth argument will be taken from the account of the eight Kings or Emperors c. 17. 10. which cannot I believe otherwise be made intelligible but by beginning the account from Claudius so that he and Nero Galba Otho Vitellius shall be the five that were faln and then Vespasian in whose time I suppose these Visions were committed to writing by S. John being the sixth shall be the one is and Titus the seventh that is not yet come and when he comes shall stay but a little while reigning but two years and two moneths and then the beast that was and is not and is the eighth and is of the seven and goes to destruction will fall out to be Domitian to whom and to whom only of all the Emperors nay of all men in any story all those distinctive characters will appertain as that he exercised the office of the Emperor and was called Emperor at Rome when Vespasian was gone into Judaea and after his return became a private man again delivered up the Empire to him and so was and is not and then was the eighth reckoning from Claudius as the first and the son of one of the seven viz. of Vespasian and should be a bloody persecutor and accordingly punish'd and so go to destruction This seems to me to be a demonstrative character of the time wherein the first of these Visions was delivered and will father yield some answer to the authority of Irenaeus by interpreting his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the conclusion of that reign of his at Rome when his father Vespasian was in Judaea in respect of which it is said of him that he was and is not that is that reign of his was come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end was now concluded making this not improbably that Authors meaning that John did first in this time of Claudius receive some Visions concerning this destruction of the Jewes and the other attendants of it and afterward in Vespasian's time while he was in Judaea and Domitian reigned at Rome receive more visions that particularly of the number of the beast For I suppose the several visions of this book were as those of Isaiah c. 1. 1. Jeremiah 1. 2 3. Hosea 1. 1. Amos 1. 1. Micah 1. 1. in the reigns of several Kings received at several times not all at once or in one day And if against that presumption it be objected that they were here sent all together to the Churches of Asia and therefore were all received and written at the same time to this the answer is most obvious from what we see done in the forementioned prophecies of Isaiah c. in the Old Testament which though clearly received in several Kings reigns and each sent to that King or the people under him to whom they belonged as 't is evident that of Hezekiah was and not concealed and reserved till after their death who were concerned in them were yet long after the time of receiving the first of them put into a book and a title comprehending them all prefix'd to them And accordingly there is no difficulty to conceive that John having first received the Vision of the seven Churches and according to direction c. 1. 11. speedily sent it to them did after that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. 1. literally imports receive more visions at several times and after all put them together into a book or volumne and dedicate them anew to the seven Churches c. 1. 3. and this about the forementioned end of Domitians reigning in his Father stead that is Vespasian's time when he was returning from Judaea to resume his power again I can forsee but one farther objection against this date of these Visions viz. that in the Epistle to the Church of Pergamus c. 2. 13. there is the mention and very name of Antipas the Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was killed which may be thought to imply that this Vision was received after that part of Domitian's reign wherein Antipas is affirmed to have been slain To this I answer that this naming of Antipas by way of prophecie may be as easily and probably believed of the Spirit of God before the time of his suffering as the naming of Cyrus before he was born which we know was done in the Old Testament nay as Christ's telling S. Peter that he should be put to death and particularly crucified or as Agabus telling S. Paul what should befall him at Jerusalem Act. 21. 10. or as I conceive Simeon's telling the mother of Christ that a sword should passe through her soul Luk. 2. 35. Saint Hilary in his Prologue to the Psalmes offers instances of this As saith he when in some of the Psalmes of which Moses was the author there is yet mention of things after Moses viz. of Samuel Psal 99. 6. before he was born nulli mirum aut difficile videri oprtere this ought not to seem strange or hard to any when in the books of the Kings Josias is by name prophesyed of before he was born 1 King 13. 2. And if Zacharias the son of Barachias Mat. 23. be that Zachary the son of Baruch that was killed close before the siege of Jerusalem of which there is little reason to doubt there is then a direct example of what is here thus said of Antipas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have killed being there said of him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was killed here see Note on Mat. 23. g. That Antipas was a contemporary of the Apostles and when he died was extreme old will hereafter appear out of the Menologie and therefore at what time soever this Vision were written 't is certain there was such a man as Antipas and no doubt a Christian if not Bishop of Pergamus then And so 't is lesse strange that he should be here mentioned by name then that Cyrus should before he was born
evening at least the whole Christians life being typified by the Jewes sabbath and so the necessity lying on them to serve God truly praise him blesse him pray to him solemnly all the daies of their lives That we should doe so was the main end of Christ's redeeming us Lu. 1. 74. Tit. 2. 14. and in relation to that 't is here said that Christ washed us from our sins by his blood and made us kings and priests to his God and father that is by his blood bought us to be the constant servants of God waiting on him and serving him the whole Christian Church avowedly all the daies of our life To this sense is the place of S. Peter 1 Pet. 2. 9. to be understood For ver 5. he is upon an exhortation that they as living stones of this holy building built on Christ a living foundation joyn together into a spiritual house an holy priesthood to offer c. that is to joyn together into a Christian assembly or Church meeting together continually as the Priests were wont to serve God and pray to him and praise him which God will accept of through Christ as he did of the corporeal sacrifices of the Jewes To this he adds a testimony out of the Old Testament to enforce it v. 6. which foretells God's purpose to gather a Church that should believe and confesse him publickly that is the meaning of not being ashamed of him Rom. 10. 10 11. which testimony being applied to them as also in another part of it which comes in as an accessary to the former ver 7 8. he comes back again v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but you are a choice stock a royal priesthood which in all probability is as the first verse had been not only or so much an affirmation what they were but an exhortation what they ought to approve themselves to be or if an affirmation yet that in the force of an exhortation like that in Exodus whence 't is taken Ye shall be to me a kingdome of priests that is I command or require you to be so or If you will obey my voice you shall that is this act of obedience I require from you so there ye are a choice kindred a kingdome of priests that is Christ hath bought you that you should and therefore you ought to be so a peculiar people set apart on purpose to this office as it there follows to praise and magnifie God and declare the power of his grace which hath wrought such a change in you And this is most effectually done by a constant publick service of him To the same purpose also is that other place wherein these words are again made use of Rev. 5. 10. where the living creatures and Elders offering up the praiers of the Saints ver 8. that is the persecuted Christians alive then before the destruction of the Jewes approaching and drawing nigh v. 9. those praiers it seems prophetick praises express'd there by incense for what they foresee Christ would speedily doe for them they sing a new song the effect of which is that Christ having been crucified by the Jewes slaughter'd as other Prophets had been should yet have the privilege beyond all them to work a notable vengeance upon those bloody men that is to open the seals of the book which contained all those woes in it against that people ver 9. and by doing so by acting that revenge on his crucifiers and the persecutors of Christians it follows there in the song that God had gathered them that is the Saints that praied and brought them back from their dispersions and captivities as it were and made them kings and priests unto God that is a kingdome of priests a congregation or Church or multitude of men daily serving God meeting at the publick assemblies to worship and sacrifice to him which was remarkably the effect of the Jewes destruction at that time those having been the chief persecutors of Christianity and hindring their publick assemblies where they had power and where they had not yet so calumniating the Christians to the Roman Emperours and Officers that they had for some time brought great persecution upon them and most severe interdicts of all publick meetings As for that which this place in the Epistle to the Churches peculiarly referres to I suppose it is that degree of indulgence which the Christians now had received from the Emperors in some degree from Vespasian and others after him according to that of Tertullian in his Apologetick Quales ergò leges quas adversum nos soli exequuntur impii injusti turpes truces vani dementes quas Trajanus ex parte frustratus est vetando inquiri Christianos quas nullus Adrianus nullus Vespasianus quanquam Judaeorum debellator nullus Pius nullus Verus impressit The laws against Christians Trajan took away in part and neither Adrian nor Vespasian nor Antoninus Pius nor Antoninus Philosophus required to be executed on them So saith Eusebius of Vespasian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he practised no cruelty against the Christians see 2 Thess 2 1. And this is there express'd Rev. 5. 10. by we shall reign upon the earth that is we shall live here in stead of a state of persecution in a royal chearful way of liberty to assemble and serve God publickly And so ch 20. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were kings or reigned with Christ a thousand years that is enjoyed peaceable daies of Christian profession As Dan. 7. 18. The saints of the most High shall take and possesse the kingdome signifies that the Jewes should be delivered from the persecutions of Antiochus Epiphanes as it fell out in the time of the Maccabees and have liberty to serve God publickly in the assemblies again And so Rev. 20. 6. being priests unto God and reigning a thousand and years signifies the Churches enjoying freedome and tranquillity under the Christian Princes favour to serve God in the congregation That these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daies of refreshing see Act 3. 19. This gives a ground of probable conjecture concerning the time when this entire book of Visions put all together was with this Preface sent to the Churches viz. in those daies of Vespasian wherein as farre as concern'd the Emperors Edicts the Church received this great tranquillity but that not perfected to them till the Jewes were destroyed at which time 't is again repeated Rev. 5. see Note on ch 17. d. And if against all this it be objected that these persecutions of the Christians though for a while superseded in Vespasian's and Titus's times yet soon returned again in Domatian's and in some degree in Trajan's and soon after were very frequent in great violence so as to fill up the number of the Ten persecutions within 270 years after Christ To this I shall answer in the words of Eusebius Eccl. hist l. 8. c. 1. speaking of the times immediately before Diocletiars the last persecutor To
person moreover supposed to arrogate to her self that which Jezabel did not the honour and title of a Prophetesse that is pretending to divinity and revelation from God a deep mysterious understanding of Scripture and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths of God 1 Cor. 2. 10. beyond all others and from thence grounding the particular matters of this heresie though they were indeed but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths of Satan v. 24. and calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge as pretending all the followers of this heresie to be prime special Christians of great perfection for to such onely is that title applied by Clemens Alexand. 'T is true indeed that Epiphanius and out of him others referres this title of Jezabel to those women-hereticks which followed Montanus and took upon them to be Prophetesses about Commodus's reign Priscilla Maximilla and Quintilla under the pretence of Revelations spreading many monstrous heresies of Montanius's being the Paraclete which saith he were in this Church of Thyatira not long after S. John's time But because the Text referres to the known doctrine and particularly the uncleannesse of the Gnosticks and because the heresie of the Montanists was not a licentious heresie but rather of too much strictnesse and thereby seduced Tertullian to it and lastly because Helena that went along with Simon Magus was a woman more capable of this title therefore I cannot adhere to that interpretation But without defining that which is somewhat obscure what City this of Thyatira was one of that name being placed by Strabo in Mysia another by Stephanus in Lydia another by Pliny in Ionia who also mentions a whole Island of that name I shall rather interpret the heresie which is here said to be permitted in that Church of that known unclean sink of men the Gnosticks described v. 14. in the same manner as here that so over-run Asia then leave it to any more uncertain subject to be applied to V. 26. Unto the end What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end may appear not onely by what hath been oft said of it that it notes the end of the Jewes Commonwealth see Mat. 24. Note c. d. but by the parallel phrase that here goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the time wherein I shall come For that the coming of Christ notes that notable destruction of his enemies the Jewish crucifiers of Christ and persecuters of Christians hath been often shew'd see Mat. 24. b. By comparing of these two phrases together the sense of this whole passage will be discoverable To those in this Church of Thyatira and the other cities under this Metropolis which had not fallen off to the Gnostick-heresie he gives no other counsel for the present till this time come of destroying the Jewish persecuters and Judaizing Gnosticks but that they continue as they are do as they do hold fast what they have already ver 25. And he that shall do so that is continue thus constant against all temptations of either sort the offer of immunity from persecutions on one side and the carnalities on the other and so overcome and keep Christ's works keep fast to the Faith till that long expected period here is an honourable promise made to him as the reward of this his constancy and perseverance When that end comes and Gnosticks and Jews be destroyed and so peace and purity restored to the Church then these constant Christians shall be employed by Christ to propagate the Gospel to those who have not yet received it and this is express'd by Christ's giving him power over the Nations even as he received of or from his Father For first it must be observed that those words in the former part of ver 27. taken out of the second Psalm must be read in a parenthesis and so the end of v. 26. and the latter part of v. 27. will connect together thus To him will I give power over the Nations even as I received that is as I received from my Father What this signifies is apparent from John 20. 21. As my Father sent me so send I you The same commission that Christ had from his Father he gives to his twelve Apostles that is authority to govern the Church after him This authority is here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power And as the Apostles had this power for their time and some others derivatively from them and those that so derived it may yet be said truly though not immediately to have received it from Christ so here they that are made Bishops in the Church after the Apostles receive this power from Christ and he is truly and properly said to give it them And as the Apostles power and commission was first to plant then to govern Churches so here the power that is promised these persevering Christians of this Church is to preach the Gospel and propagate it farther then it was yet received and having converted then to govern Churches and these being now made up not as before of Jewes dispersed and their Proselytes but of Gentile-Idolaters that should now flock in to the Faith of Christ the converting them and having planted Churches ruling as Bishops among them is that which is here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power over the Gentiles And then to these are accommodated those words out of the second Psalm And he shall feed them so the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavit as a pastor feeds his flock though now the Hebrew copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall break from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit with a rod of iron as the Potters vessels are broken that is shall begin with the exercise of Regal in stead of Pastoral power bring some to repentance and then destroy the rest and by conjoyning of these two means both the instruments of his power the one of his spiritual power in subduing souls to the faith the other of his secular power in acting vengeance on the rebellious and obdurate expulse heathenisme and plant Christianity in the place For it must be remembred first what is the ground of this figurative expression feed with a rod of iron viz. an elegant variation from the custome of Pastors they feed their sheep and need no more then a rod or staffe to manage their whole flock but the pastor that comes to feed any heathen nation with the spiritual food of the pure word of God must come with aids of power strike their hearts and powerfully convince them of sin bring them to contrition and really destroy those that will not by the preaching of the Gospel be thus convinced This is to feed them with a Scepter an iron rod an exercise of Regal rather then pastoral power a powerful work first of grace and then of vengeance both necessary to reduce an heathen nation to Christianity And secondly that
those words were first to be verified of Christ himself in subduing the Gentiles to the Faith and then as his power given him by his Father is by him communicated to others so this prophecie is appliable to others also Thus is the phrase used c. 12. 5. of the Church established at Rome of which it is there foretold that it shall be very powerful and efficacious in converting many to the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall feed all the Nations in a larger manner then here is said of Thyatira where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all is omitted that is propagate the Faith very far And because this conversion of them to the faith consists in their repentance and forsaking of their Gentiles-sins and rendring future obedience to the faith of Christ and because repentance is in Scripture express'd figuratively by breaking and shivering of the heart Psal 51. 17. which we ordinarily style contrition and because that contrition if it be sincere excludes all turning again to the forsaken sins and that cannot better be express'd then by the breaking of a pot or earthen vessel which when 't is broken can by no art be made whole again as pots of silver or other metal may by being melted again therefore this coming in of Converts to the Faith is rhetorically described both in the Psalm and here by breaking men as a Potters vessels are broken Thus saith Chrysostome T. 6. p. 855. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of the Psalme must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he speaks of the faithfull c. All which being thus far cleared to be the meaning of these two verses 26 and 27. that they that were then at the writing of this Epistle but members of the Church of Thyatira should after prove eminent propagators of the Gospel and Bishops of their Gentile-converts there will be little doubt but the 28. verse And I will give to him the morning star that is to him that hath the power given him v. 27. is thus to be interpreted also The morning star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the star of the morning and it is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the star that brings light ushers in the Sun 2 Pet. 1. 19. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 22. 16. the bright and morning star and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East or day-spring Luk. 1. 78. And though every of these in all those places signifie Christ in respect of his light and lustre yet it is certain that in other respects other things may be represented by it so in Isaiah the King of Babylon is called Lucifer Son of the morning in respect of his power or spendor above other Kings and so 't is possible it may here note some eminent Prince or Nation that the Church of Thyatira that is the constant Orthodox pure Christians in that Church should propagate the faith to when the heretical Gnostick professors there were finally destroyed That that is the meaning of Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give unto him may appear by what hath been said of the phrase of Gods giving unto Christ Joh. 6. Note d. giving unto him for an inheritance or possession from Psal 2. 8. which being applied and communicated here by Christ to men as it is there by God to Christ will denote the conversion of them to the Faith by the preaching of those men commission'd by Christ Thus the phrase I will give is used c. 3. 9. I will give them of the Synagogue that is as followeth I will make them that they shall come and worship before thy feet that is they shall be subdued unto thee And seeing this phrase is here also taken out of that second Psalm as the former of ruling them with the rod of iron c. it is not improbable that from thence it may be explained There it is said to Christ I will give thee the heathen for thine inheritance and the utmost parts of the earth for thy possession the former part whereof is here v. 26. giving him power over the Nations and then why may not this be parallel to the latter part The utmost parts of earth are the extreme points East and West and the morning star may properly signifie one of these the East in respect of the point wherein it is wont to arise and usher in the Sun and so is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. the East or day-spring And then their converting the Gentiles of the Eastern Nations to Christianity propagating the Faith over the East much farther after those times of persecution were over may very probably be the meaning of this verse CHAP. III. 1. ANd unto the Angel of the Church in note a Sardis write These things saith he that hath the seven Spirits of God and the seven stars I know thy works that thou hast a name that thou livest and art dead Paraphrase 1. Thus saith Christ who hath at his command those seven Angels of God mentioned c. 1. 4. and hath authority over all the Bishops or Governours of the Churches and the congregations under them to punish or reward them I know your actions and judge by them and not by your pretensions and therefore do passe this sentence upon you that although you professe to be Christians yet you renounce the faith when any persecution approacheth 2. Be watchful and strengthen the things which remain that are ready to die for I have not found thy works perfect before God Paraphrase 2. And some that have not as yet faln are yet ready to do so if they be not speedily fortified wherefore a great care must be taken of those that they be upheld For though there be faith in this Church yet there wants that love which must consummate this faith and this that perfect love that casts out fear that will make men confesse Christ in time of greatest hazard this I say is wanting among you 3. Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thief and thou shalt not know what hour I will come upon thee Paraphrase 3. Remember therefore the pure Christian doctrine which requires confession with the mouth as well as faith and be strong and constant and make amends for your former failings And if by continued negligence you thus fall again expect that my judgments on you shall be sudden and unpreventable 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy Paraphrase 4. Some few names that is persons Act. 1. 15. there are in this Church which have not failed in this kind have held out constant against all terrors and confessed and suffered for my name and these shall not fail of the
ensignes of the standards of Israel meaning thereby four Apostles that were present at the Council at Jerusalem Act. 15. and that had most especially reference to the Jewes which were the people on whom this judicature was to passe and those had many eyes before and behind see Note l. that is the gifts of prophecie and also of interpreting the scriptures of the Old Testament the first looking forward the other backward 7. And the note h first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle Paraphrase 7. And the four ensignes were as they were in Ezechiel c. 1. the images of a lion and an oxe and a man and an eagle which may by way of hieroglyphick fit enough for a vision all of them put together set out that title of God of slow to anger and swift to mercy and so represent him as he is in his dealing with these Jewes whom he was now about to judge having warned them by the Prophets by Christ by the Apostles and the converted Jewes in Asia by the Epistle to the Churches ch 1. 2 3. before he proceeds to judgment against them and when he doth so wonderfully delivering the penitent believers out of that destruction 8. And the four beasts had each of them note i six wings about him and they were full of eyes within and they rest not day and night saying Holy holy holy Lord God almighty which was and is and is to come Paraphrase 8. And the bearers of these four standards had each of them six wings like Seraphims Isa 6. 2. with two of them covering the face with two the feet or secret parts and with two flying noting the humility chastity love or zeal in Gods service that was remarkable in these in opposition to the contrary in those which should now be judged especially the Gnostick Judaizers and were full of eyes as before v. 6. behind and before in respect of their understanding of the prophecies and types of the Old Testament and their gifts of prophecie given them by God and they labour incessantly for the advancement of God's glory and the kingdome of Christ and evidencing to unbelievers their approaching ruine and to believers God's fidelity in making good his promise to them in delivering them and destroying their enemies 9. And when those beasts gave glory and honour and thanks to him that sat on the throne who liveth for ever and ever 10. The four and twenty Elders fell down before him that sat on the throne and worshipped him that liveth for ever and ever and cast their crowns before the throne saying 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Paraphrase 9 10 11. And while they did so the Bishops of the Christian Church in Judaea did adoration to God acknowledging his fidelity and infinite power from whom they have receiv'd all and therefore are in all reason to employ all to his service and to depend and trust on him in the midst of all dangers as on a faithfull creatour 1 Pet. 4. 19. see Act. 4. 24 30. Annotations on the Revelation Chap. IV. V. 1. I looked The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be taken in the ordinary notion of seeing looking or beholding but in that so solemn among the Prophets of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence their prophecies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vision and each prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seer and so 't is generally taken in this book and is best explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the Spirit ch 1. 10. This joined here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes either a distant matter or a distant Vision from the former and having no Accusative case after to restrain it it is a general title belonging to the whole passage after it as farre as that Vision goes For it hath formerly been said that these Visions were delivered at several times see the Praemonition At what distance or space one from another or in what order distinctly they were received it is uncertain save only that they were not before Claudius nor after Domitian But for the completion there is no necessity that that should begin at the end of the completion of the former that is that the destruction of the Jews here represented in this Vision should not commence till after the judgement threatned ch 2. 3. to the Churches as it might be conceived to doe if the whole book were but one continued Vision it being very possible that that which should first come to passe might by God be chosen to be matter of a second Vision nay that the same thing might be severally represented by God and so made the matter of several Visions V. 2. One sat on the throne Who this person is which is here in Vision brought in sitting upon the throne will be best understood by those that sit upon the four and twenty thrones round about him ver 4. That God the Father coming to judgment and his saints as assessors about him are meant by the representation there is no doubt The whole question is who they are which are here used to represent and signifie these And it might be thought to be the head of the Sanhedrim at Jerusalem or some other Consistory which thus sat in council the head in the midst in a chair or throne and the members chief Priests Elders and Doctors of the Law on each side of him in so many chairs also But the number of the assessors here will not then agree to it there being then 70 persons in the Sanhedrim and 23 in the lesser Consistories And though perhaps the Elders in the Sanhedrim made up that number of 24 yet there were chief Priests and Doctors of the Law which sat in the Sanhedrim as well as they But if we applie it to the Christian Church which hath much of likenesse with and seems to have been copied out from that pattern of the Jewish Sanhedrim but differs from it in some lesse weighty inconsiderable circumstances such is the number of assessors then it will accord very well And the first constitution of this Church being at Jerusalem and that place being nearly concerned in the judicature which is here represented and James the first Bishop there being by them put to death and that a special ingredient in their destruction saith Josephus and Eusebius that place will in all probability be the scene of this representation and the Christian Bishop thereof will be he that here sitteth upon the throne or Bishop's chair this Bishop sitting in council as Act. 15. we know he was and with him the Apostles those that were at Jerusalem and the Bishops of all Judaea the Bishop of
unlimited jurisdiction like other Apostles and consequently had as much to doe at Jerusalem to which as at Antioch from which they were sent Secondly that Jerusalem being the place from whence the Gospel first went out and began to be preached and the faith being from thence sent out to all other Churches it was very reasonable that all other Churches at that time especially whilst the Apostles resided there should look upon that as the chief mother-city of all Christians And in that respect although Antioch was the Metropolis of Syria and that which had the third place of all the world that was under the Roman power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus De bell Jud. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it may truly be said of Jerusalem at that time that it was the Metropolis of that Metropolis and accordingly 't is the affirmation of Agrippa in Philo concerning Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is the Metropolis not only of one Province or Region Judaea but also of most others because of the Colonies which it sent out to AEgypt Phoenicia Syria and Coelosyria and to some farther removed Pamphyla Cilicia c. Which being supposed this question being sent from Antioch the Metropolis of Syria there is no reason but they that brought it being themselves not Messengers but solemnly Apostles equal to any others though they came later in and being as able to speak from their own knowledge to the point in hand as any and so speaking at large Act. 15. 12. and indeed sent this journey by immediate commission from heaven Gal. 2. 2. should be reckoned together with those other two Apostles that before were there and considered in the same capacity with them And then supposing as I now doe that this representation here is copied out from that Council of Jerusalem which alone is mention'd in the story of the Scripture there will be small doubt but these are two of the living creatures here mentioned V. 7. First beast was like Of these four likenesses here 't is first observable from the Rabbins Aben Ezra c. on Num. 2. that they were those that made the four Standards of Israel viz. the likenesse of a Lion in the Camp of Judah of a Man in the Camp of Reuben of an Oxe in the Camp of Ephraim of an Eagle in the Camp of Dan and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy living creatures Psal 68. 10. are said to be those ensignes or standards in their Camps but by us rendred thy congregations see A. Masius on Joshua c. 6. 9. Secondly it is evident that these four resemblances are the same that are set down Ezech. 1. 10. All the difference is that here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calf which is not there but as in Numbers before an oxe in stead of it But that will be easily salved For in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bull oxe calf signifie the same thing See St. Augustine Quaest l. 2. qu. 25. Vitulos appellant AEgyptii grandes boves ut nos Poeni Pullos gallinas cujuslibet aetatis The Aegyptians call great oxen Calves c. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for an horse or mare which literally notes a foale and puella a little wench for a woman great with childe Fast 2. and Horat. Od. l. 3. od 22. and many the like In that place of Ezechiel 't is certain that the Cherubims or Angels that attend on God are signified and so here supposing him that sits on the throne to be God these in the midst and round about the throne must needs be the Angels also But because God is here represented in this Vision by the Bishop of Jerusalem sitting in Council with the four and twenty Elders or Bishops of Judaea on so many Chaires or seats on each side of him this resemblance in proportion must be held for these four living creatures also to signifie as was said those four Apostles in this honourable relation as the standard-bearers of the Christian Israel they that thus travailed to plant and defend and contend for the Christian faith over all Judaea and in other cities where the Jews were and as long as they would endure to hear it not departing to the Gentiles but being so rejected by them and persecuted they are now fit to be next to God about this throne for the judging of the Jewes And that which some learned Jewes have observed to be the meaning of those hieroglyphicks those four likenesses on the standards all together will here be applicable There is little sense in that of Aben Ezra that the Man was in Reuben's standard because he found Mandrakes c. or in that of the Talmudists that there are four proud creatures in the world the Lion among wilde beasts c. All which are vaine and ridiculous And the account which Photius gives of this matter Epist 157. is little better The most sensible explication of the hieroglyphick given by them is that by the slowness of the Oxe the anger of the Lion the swiftness of the Eagle and the humanity mercy kindness of the Man is meant the representation of God as he was at first towards the Fathers in the wilderness and to their posterity ever after and even now when he comes to execute vengeance on them most remarkably slow to anger and swift to mercy the same in effect which is attributed to God by Joel when he is considered in this very businesse of punishing this people in the great and terrible day of the Lord Joel 2. 13. the subject of this ensuing Vision As for the truth of that which is thus supposed to be represented by it viz. the great patience and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God express'd in the inflicting of these his judgements on the obdurate Jewes and the wonderfull mercy in delivering the penitent believers I shall onely transcribe one passage from Eusebius being his observation after the setting down of the story to this very purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is but justice to adde the mention of that which will set before mens eyes the great mercy of the all-gracious providence of God which forty years after their crucifying of Christ deferred the destroying of them in which time saith he many Christians Apostles and others James the Bishop of Jerusalem c. being then alive and among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were as a strong hedge or wall to the place and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he God's visitation did yet endure with much patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word compounded of the two things signified by the Oxe and Lion the slowness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Oxe and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so be at length repenting of what they had done they might so obtain
all plagues as often as they will Paraphrase 6. And secondly having that power of prayer as to shut up heaven that it should not rain for the same space that Elias did that is three years and an half v. 3. see Jam. 5. 17. and two passages more referring to Moses as first the power to turn the water into blood through all Aegypt and secondly to bring plagues upon them noting by both these that they were a kind of Moses and Elias designed by God one to bring the Jews to obedience as Moses the other to destroy Idolatry as Elias the first the work of the Bishop of the Jewish congregations the second of the Bishop of the Gentiles 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomelesse pit shall note c make war against them and shall overcome them and kill them Paraphrase 7. And when they have spent a good time in discharging their office thus in endeavouring to reduce both Jews and Gentiles and bring them into the Church an eminent instrument of the devils Barchochebah in Adrian's time will gather a multitude of unbelieving Jews unto him and as a wild beast ravine and devour kill and plunder all that will not joyn with him against the Romans and so as histories affirm of him handle the Christians cruelly and hostilely because they would not doe so and unlesse they would deny Christ 8. And their dead bodies shall lie in the streets of the great City which spiritually is called Sodome and Aegypt where also our Lord was crucified Paraphrase 8. And upon this pretence kill them and cast out their carcasses in the streets without burial and this still in Jerusalem that no Prophet might be slain any where else which cannot better be compared then to Sodom for abominable sins of the Gnosticks to Aegypt see note c. on ch 14. for oppressing God's people that is the Christians nor express'd by any character then that which brought all their punishments upon them their crucifying of Christ and dealing in like manner with Christians 9. And they of the people and kindred and tongues and nations shall see their dead bodies three days and an half and shall not suffer their dead bodies to be put in graves Paraphrase 9. And thus shall it be the Christians shall be thus slain and cast out into the streets without any compassion or reverence either from the Jews or heathens inhabiting at Jerusalem see note on ch 10. c. as long as that seditious company prevail there 10. And they that dwell upon the earth shall rejoyce over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the earth Paraphrase 10. And this should be matter of rejoycing and congratulating to the Jews one with another as upon the destruction of their greatest enemies as Elias was counted an enemy to Ahab whom he would have reformed 11. And after three days and an half the Spirit of life from God entred into them and they stood upon their feet and great fear fell upon them which saw them Paraphrase 11. But after some time their cause should come to be heard before God their injuries to be avenged the Christians of these congregations should begin to flourish again as in a kind of resurrection from the dead by the power and mercy of God and all that saw this and the manner of doing it Christians rescued by the Idolatrous heathen Romans could not but acknowledge it a great work of Gods and worship God for it 12. And they heard a great voice from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them Paraphrase 12. And they were taken up as it were to heaven out of this bloody seditious broil that lay so heavy upon them that is restored to a great and notable tranquillity to Halcyonian days of peace and Christian profession 13. And the same hour was there a great earthquake and the tenth part of the City fell in the earthquake were slain of men seven thousand and note d the remnant were affrighted and gave glory to the God of heaven Paraphrase 13. And as they were thus rescued and relieved so the other inhabitants of that place that joyned in that sedition or complyed with them against the Christians v. 10. were destroyed by the Romans a great part of that new city and the inhabitants thereof and upon this the rest turned Christians seeing the prophecies of the two witnesses fulfilled upon those that would not believe or obey them 14. The note e second woe is past and behold the third woe cometh quickly Paraphrase 14. And so this calamity lighting on the Jewes in Adrian's time was in a manner as bloody as that other under Titus and though it came some time after the former yet was not long deferred That under Titus was the 2 d woe described from c. 9. 12 15. to the end of chap. 10. and this under Adrian the 3d set down from the beginning of this chapter and caused by the sedition of Barchochebah v. 7. 15. And the seventh Angel sounded and there were great voices in heaven saying note f The kingdomes of this world are become the kingdomes of our Lord and his Christ and he shall reign for ever and ever Paraphrase 15. And this summarily repeated by the sounding of the seventh Angel who was to conclude this whole tragedie For as he sounded thunders were immediately heard that is pouring in of the Roman armies upon them mention'd v. 13. and an immense multitude of Jewes almost six hundred thousand of them slain faith Dio others affirm as many more from the beginning of this warre And as this was done on the seditious Jewes so by this means the Christians especially of the Gentiles came to flourish there more then ever and that whole city became in a manner Gentile-Christian Marcus a Gentile being the one Bishop under which both Jew and Gentile-Christians were united and thus the Church of Jerusalem entred upon her flourishing condition and the faith of Christ got the upper hand so as it never should be destroyed utterly again 16. And the four and twenty Elders which sat before God on their seats fell upon their faces and worshipped God Paraphrase 16. And the four and twenty Bishops of Judaea ch 4. 2. acknowledged this a great mercy of God which tended wonderfully to the prosperity of the whole Church of Judaea under them 17. Saying We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned Paraphrase 17. Saying Blessed be God for this infinite mercy of his wherein he hath magnified his fidelity to the Christians and used the Gentile-Romans as his instruments to set up his Christian Church in Judaea 18. And the note g nations were angry
mouth speaking great things and blasphemies and power was given unto him to note d continue fourty and two moneths Paraphrase 5. And hereupon the heathen Idol-worship and worshippers began to despise all others and to scoffe at the God of Israel and the heathen Emperors to call themselves gods for so Domitian did upon the destruction of the Temple at Jerusalem concluding thence that that God of Israel was not the true God And soon after this Domitian began a persecution against the Christians as those which oppsed the heathen worships and continued it about three years and a half untill his death 6. And he opened his mouth in blasphemy against God to blaspheme his name and his tabernacle and them that dwelt in heaven Paraphrase 6. And this same Domitian was very bitter against God the Church and all Christians in all this being a factor for the beast or Idol worship 7. And it was given unto him to make war with the Saints and to overcome them and power was given him over all kindreds and tongues and nations Paraphrase 7. And was permitted by God to persecute the Christians and to suppresse them wheresoever they inhabited whether of Jewish or Gentile extraction see note on ch 10. c. 8. And all that dwell upon the earth shall worship him whose note e names are not written in the book of life of the lamb slain from the foundation of the world Paraphrase 8. And all the Christian professors within the compasse of the Roman dominions were put to sore trials and of them very many were wrought upon by this means viz. the carnal temporizing Gnosticks which had not a mind to be martyrs and confessors for Christ but rather chose comply with idolatry then to suffer for Christ 9. If any man have an ear let him hear Paraphrase 9. And this persecution of his against the Christians was so sharp and unresistible that which is the thing that all Christians are concerned to take notice of there was nothing left to the persecuted but the exercise of their patience and faith the one in bearing without resistance what befalls them the other in trusting God with their condition and never revolting from him or attempting to relieve themselves by secular arms for as those are unlawful for subjects to make use of against the lawfull power under which they are though never so sharp or injurious to them so would it prove if 't were used but a means to bring more misery upon them 10. He that note f leadeth into captivity shall goe into captivity he that killeth with the sword must be killed with the sword Here is the patience and faith of the Saints Paraphrase 10. And this persecution of his against the Christians was so sharp and unresistible that which is the thing that all Christians are concerned to take notice of there was nothing left to the persecuted but the exercise of their patience and faith the one in bearing without resistance what befalls them the other in trusting God with their condition and never revolting from him or attempting to relieve themselves by secular arms for as those are unlawful for subjects to make use of against the lawfull power under which they are though never so sharp or injurious to them so would it prove if 't were used but a means to bring more misery upon them 11. And I beheld note g another beast coming up out of the earth and he had note h two horns like a lamb and he spake as a dragon Paraphrase 11. The next part of this vision was the representing a second beast by which is meant the magick and auguries and oracles of the heathen Priests which appeared to me to ascend out of the earth or from under ground as the Oracles were wont to be delivered And this beast had two horns these men had two powers by which they made themselves sit to be considered doing of miracles and divination wherein they had some resemblance of Christ the Lamb but made use of these to all diabolical ends of cruelty and delivered their oracles as the Devil was wont to doe in dubious forms 12. And he exerciseth all the power of the fist beast before him and causeth the earth and them which dwell therein to worship the first beast whose deadly wound was healed Paraphrase 12. And all this was made use of to advance Idol-worship which before had lost some reputation in the burning of the Capiâ—ol ver 3. 13. And he doth great wonders so that he note i maketh fire come down from heaven on the earth in the sight of men Paraphrase 13. And by these great wonders were pretended to be done even calling and bringing down fire from heaven which is affirmed of Apollonius 14. And deceiveth them that dwell on the earth by the means of those miracles which he had power to doe in the sight of the beast saying to them that dwell on the earth that they should note k make an image to the beast which had the wound by a sword and did live Paraphrase 14. And by these and the like prodigies shewed in several parts of the Empire they endeavoured to set up the same Idol-worship among them which was at Rome 15. And he had power to give note l life unto the image of the beast that the image of the beast should both speak and cause that as many as would not worship the image of the beast should be killed Paraphrase 15. And these heathen Augurs and Priests set up oracles in new places and by responses from them ingaged the Emperor and his officers in the Provinces to persecute and make bloody Edicts against the Christians 16. And he causeth all both small and great rich and poor free and bond to receive note m a mark in their right hand or in their foreheads Paraphrase 16. And by that means Edicts came out for all men in the whole Empire to enter into and join in their heathen worships 17. And that note m no man might buy or sell save he that had the mark or the note n name of the beast or the number of his name Paraphrase 17. And therewith banishment or interdicting of all privileges and advantages of life to all that doe not thus join publickly with them and to that end enter into their religion by some of those waies usual among them by having the mark of the god or the name or some numeral letters that signifie his name branded on them 18. Here is note o wisdome Let him that hath understanding count the number of the beast for it is the number of a man and his number is six hundred threescore and six Paraphrase 18. And for the last of these it was represented in the vision to be three letters which signifie six hundred sixty six the foretelling of which ought to be look'd on as an act of infinite wisdome in Christ that sent this prophecie and consequently to be attended to
are here named distinctly in the following verses first the power of working signs ver 14. secondly of giving breath to the image of the beast ver 15. For that is the denotation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those two and very ordinary in other places It was given to him that is Power was given to him or he had power see Luk. 1. Note p. Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs doth acknowledgedly denote miracles and so it is specified ver 13. He dth great signs so that he makes fire come down from heaven c. and so that is the first horn of this second beast the Magicians and Sorcerers power of working some prodigies like unto those that Christ the lamb himself and in his Apostles afterwards had wrought resembling them but not truly such false deceitfull miracles And for the power of giving breath to the image of the beast that is express'd in the next words to be the enabling the image of the beast to speak which clearly denotes the receiving responses from the Devil or the Devils giving of Oracles foretelling things to come which is another imitation of what the Lamb or Christ had done who left the power of prophecie in his Church after his Ascension as he saith of the Paraclete he shall shew you things to come and as S. Paul saith Ephes 4. 11. that for the founding and confirming a Church Christ gave some Apostles some Prophets c. V. 13. Maketh fire come down The first of these horns or powers being shew'd to be the power of miracles wrought by the Magicians through the power of the Devil contains under it all the deceitfull wonders wrought by Sorcerers in those times and the strangest of all these that were by any of them pretended to was this of making fire descend from heaven in imitation of Elias as Jannes and Jambres did by their magick some miracles after Moses And this is particularly related by Philostratus of Apollonius Tyaneus l. 5. c. 5. that he called down fire from heaven And this is a signal evidence that these Sorcerers were this second beast V. 14. Make an image to the beast The designe of these Sorcerers to advance Heathenisme by that means and to oppose Christianity and the successfulnesse of their attempt so far as to incense the Emperors against the Christians and to engage them to favour and encourage Heathenisme or Idolatry is sufficiently known in story and appears by that book of Hierocles to which we have Eusebius's answer though the book it self be not extant wherein he compares Christ and Apollonius the Evangelists the writers of Christs story and Philostratus the writer of Apollonius's life and preferres Apollonius and Philostratus very much before the other And this is the meaning of ver 12. he did all the power of the first beast before him that is he confirmed men in the belief and practice of all the heathen worship which was then a-foot and as it follows makes all the inhabitants of the land that is the generality of the Roman Empire to worship the first beast whose wound had been cured that is to continue those heathen worships of Jupiter Capitolinus and the like which seemed to have been shaken by the burning but were setled again by the re-edifying of the capitol And not only so but as here 't is added he saith to the inhabitants of the land that is commands them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make an image to the beast which hath the stroke of the sword and lived That that beast which hath the stroke of the sword and yet lived is the beast v. 1. one of whose heads was wounded to death and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortal wound all one here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stroke of the sword was cured is manifest and that hath been cleared to denote the heathen worship as it then stood at Rome the prime part of which was the worship of Jupiter Capitolinus The only difficulty then is what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image of this beast And first it may signifie the inventing and introducing of some other heathen worships or temples besides those yet agreeable and like unto those which they had already And to that sense may be applied what we read of Domitian his adding of new Deities and erecting Flavia templa Flavios Sacerdotes of which saith Martial l. 8. Epigr. 80. Sic nova dum condis renovas Auguste priora Debentur que sunt quaeque fuere tibi Whilst he built new temples and re-edified the former both were to be acknowledged due to him what now are and where were before But there is one objection against this interpretation viz. that as this second beast Sorcery or the Magicians is said at the beginning of the verse to deceive those that dwell on the land so this beast saith to the inhabitants of the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should make the image And there is no reason to think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabitants of the land should denote Domitian the Emperor What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we have oft explained not the earth but the land that is the whole region or dominion and that to be defined by the Context While the discourse was about the Jewes there it signified constantly Judaea and the rest of the Tetrarchies all Palaestine and now in this chapter see Note b. the discourse is about the Romans it must by analogie signifie the whole Roman Empire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world which sometimes signifies Palaestine elsewhere signifies the Roman Empire see Note on Mat. 24. e. And consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabitants on the land will signifie ver 7 and here the Princes and people of the other regions within the compass of the Roman Dominion and then most probably the meaning of the verse will be that by the deceits of these Magicians Apollonius c. who as Philostratus makes it evident went about all the regions and did their wonders and drew men after them the people of all those countries were perswaded to admit the like worships and build the like Temples to those in the Capitol at Rome which may be meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wonder after the beast see Note b. that is to receive universally the worship of Jupiter and to build Temples to him As for the conceit that Achilles's ghost which Apollonius in Philostratus is said to have raised should be the image of the beast here or that the image of Apollonius himself which his scholars appointed to be worshipped should be it there are many inconveniences which lie against either of those interpretations This which we have set down is the most simple and agreeable to the Context V. 15. Life That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies breath not life is sufficiently known and consequently to give breath must be to
measure of their iniquities and being now full ripe for slaughter 19. And the Angel thrust in his sicle into the earth and gathered the vine of the earth and cast it into the great wine-presse of the wrath of God Paraphrase 19. And accordingly 't was done these obdurate sinners ripe for judgment were terribly destroyed cut down and cast like ripe grapes into a wine-presse the wrath of God falling sadly upon them 20. And the wine-presse was trodden without the city and blood came out of the wine-presse even unto the horse-bridles by the space of note h a thousand and six hundred furlongs Paraphrase 20. And this extended not only to the city of Rome but to other parts of the Empire wherein Christianity had been persecuted and a most bloody slaughter there was among them Annotations on Chap. XIV V. 1. I looked and lo a lambe The summe of this insuing Vision and the propriety of it to this part of the story is here fit to be set down as preparative to the interpretation of it and it is this The state of heathen Rome being set down in the former chapter as it was in Domitian's time that time of persecuting of Christianity and reviving of Heathenisme that had lost a little of its lustre here is now a general view given of all that is more largely set down in the 16 17 18. chapters that is of all from Domitian to Constantine or the prediction in grosse of what is there particularly executed just as the sixth chapter was the representation of the several degrees by which the Jews Polity came to its dissolution and the premising in short what was afterwards to be acted on the Jews in the following chapters And as there the total destruction of the Jewish state is chiefly insisted on from v. 12. to the end so here in this the period of the Roman idolatrous power and the destruction thereof by an immense effusion of bloud is described from v. 14. to the end but preparatory to that a description of the pure constant Primitive Christians in the first five verses an Angel declaring happy tidings to the whole Christian Church for the time to come and requiring them to walk in a religious fear and to give glory to God because he would now appear and judge their persecutors v. 6 7. Then another Angel foretelling the destruction of heathen Rome v. 8. and another the bitter punishments and utter ruine of apostatizing complying Christians v. 9 10 11. then a declaration from heaven that most sore persecutions should fall upon the Church immediately before this happy change so that they should be happy who were well dead and were come to enjoy their reward and not left to undergo so sore a trial v. 13. And this to point at the time of persecution under Diocletian Maximian Herculius Maximian Armentarius Maximinus Maxentius Licinius which was long and most sharp V. 6. Everlasting Gospel That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies good news and by a figure only is appropriated to the Gospel as being most eminently such is sufficiently known And therefore here in all probability it must be taken in the native sense and denote simply good tidings And what they are appears ver 7. where the words of this good news are The day of Gods judgments are come the former words fear God and give him praise being the preface to it Which though they are a sad proclamation of judgment and ill news to the impenitent yet they are a special piece of good news to the pious constant confessors that fear God and confesse and give him praise that is couragiously confesse him whatsoever the danger be for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise God signifies 1 pet 4. 16. Now for the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sure must signifie this good news to be such as not only the present but future ages were concern'd in Thus was this here mention'd the freeing of the Christian Church from publick universal persecution of the heathen power which was to be afforded at the time pointed at in this Vision that is at the fall of Babylon v. 8. For after that the heathen persecution was taken off by Constantine there never came any such universal persecution but that in one place or other Christians have had the benefit and liberty of assemblies And though it cannot absolutely be affirmed that there can never come such universal persecution yet in that this flourishing estate hath continued the thousand years c. 20. 11. it may well carry the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting good news in proportion to what we read of the punishment of the heathen persecutors whose smoak is said to endure for ever and ever Rev. 19. 3. That the devil shall be let loose again after this everlasting good news is affirmed c. 20. 7. But then not Babylon whose destruction here is the subject of this good news but God and Magog shall encompasse the camp of the Saints and the beloved city c. 20. 9. And though Gog and Magog in the Ottoman family hath overran that part of the Church yet in other places to which the Roman power did never extend that losse is repaired by the accession of Christian Princes that reign in Denmark Norway Sweden Poland Russia c. so that still it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the largest sense as good news concerning all future time as when Daniel prophesies that the Saints of the most High shall possesse the kingdome for ever and ever c. 7. 18. V. 8. Babylon is fallen That by Babylon heathen Rome is signified in these Visions shall be shew'd at large Note on c. 18. a. Here only it will be observable First why it is called the city the great for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred viz. first in respect of her dominion see c. 17. 18. that great city which reigneth over the Kings of the earth and accordingly it was generally known by that title of Urbs Dominatrix Regno superba Sanctorum debellatrix c. the Imperial city Proud of her dominion the subduer and destroyer of the Saints Regina tui pulcherrima mundi in Rutilius Numatian the beautifull Queen of thy world So in Cicero 't is Lux orbis terrarum the light of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Marcianus Heracleota the common starre of the whole world Regina Domina in Julius Frontinus the Queen and Ruler of the world Secondly for the large circuit of the city to which purpose this testimony of Athenaeus is worth observing lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I should reckon the cities that are numbred in Rome that heaven-city of the Romans not only one day would fail me but as many days as make up a year the number of them is so great Secondly why this title of Babylon is here adapted to it viz. to keep a
on the Dragon that old Serpent which is the Devil and Satan and bound him a thousand years Paraphrase 2. And he apprehended the Devil that is set down under the title of Satan and the Dragon in former visions c. 12. 9. and bound him for the space of a thousand years noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines coming to the Empire 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand yeares should be fulfilled and after that he must be loosed a little season Paraphrase 3. And he secured him there by all ways of security binding locking sealing him up that he might not deceive and corrupt the world to idolatry as till then he had done but permit the Christian profession to flourish till these thousand years were at end and after that he should get loose again for some time and make some havock in the Christian world 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they note a lived and reigned with Christ a thousand years Paraphrase 4. And I saw chairs and some sitting upon them that is Christian assemblies and judicatures and such a general profession of Christianity in opposition to the idolatries of the heathens those in the Capitol at Rome and the like unto them in other places of the Roman Empire see note on c. 13. b. as if all that had died for Christ and held out constantly against all the heathen persecutions had now been admitted to live and reign with Christ that is to live quiet flourishing Christian lives here for that space of a thousand years v. 5. 5. But note b the rest of the dead lived not again until the thousand years were finished This is the note c first resurrection Paraphrase 5. As for the old Idolaters or Gnosticks there was nothing like them now to be seen not should be till the end of this space of a thousand years This is it that is proverbially described by the first resurrection that is a flourishing condition of the Church under the Messias 6. Blessed and holy is he that hath part in the first resurrection on such note d the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years Paraphrase 6. And blessed and holy that is safe separate from all danger are all they that are really in the number of those that partake effectually of these benefits who as they are rescued from those destructions which the Roman tyranny threatned them with which is the interpretation of the second death so they shall now have the blessing of free undisturbed assemblies for all this space see c. 1. note d. 7. And when the note e thousand years are expired Satan shall be loosed out of his prison Paraphrase 7. But after this space the sins of Christians provoking God to it this restraint being taken off from Satan he shall fall a disturbing the Christian profession again This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession at which time the Mahomedan religion was brought into Greece a special part of the Roman Empire 8. And shall go out to deceive the nations which are in the four quarters of the earth note f Gog and Magog to gather them together to battel the number of whom is as the sand of the sea Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions particularly God and Magog the inhabitants of those Countries where the Mahomedan religion began to flourish to engage them in vast numbers in a war to invade and waste the Christian Church in Greece c. 9. And they went upon the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them Paraphrase 9. And accordingly methought they did they went in great numbers and besieged and took Constantinople that city so precious in God's eyes for the continuance of the pure Christian profession in it and known among the Grecians by the name of new Sion and in the chief Church there called the Church of Sophia they set up the worship of Mahomet just two hundred years ago And those that did so are in their posterity to be destroyed and though it be not yet done 't is to be expected in God's good time when Christians that are thus punished for their sins shall reform and amend their lives 10. And the Devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever Paraphrase 10. And the devil methought that wrought in them that stirred them up was remanded and returned again into his prison and this Empire of his was again destroyed as the idol-worship of the heathens and the Magicians Sorcerers Augurs and heathen Priests before had been 11. And I saw a great white throne and him that sate on it from whose face the earth and the heaven fled away and there was found no place for them Paraphrase 11. And after this in another part of this vision I saw methought a throne set up in great splendor and glory and Christ in Majesty sitting thereon very terrible and a new condition of all things in the world was now to be expected And so that which was the design of all these visions sent in an Epistle to the seven Churches to teach them constancy in pressures is still here clearly made good that though Christianity be persecuted and for the sins of the vicious professors thereof permitted oft to be brought very low yet God will send relief to them that are faithful rescue the constant walker and destroy the destroyer and finally cast out Satan out of his possessions and then as here come to judge the world in that last eternal doom 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Paraphrase 12. And all that ever died were called out of their graves before him as for the judging every one the rolls or records of all their actions were produced withall another book brought forth called the book of Life see note on Rev. 3. b. wherein every
confession of Christ nay secondly at this part of the Vision 't is clear that as the constant professors were not all slain but only some of them beheaded and others preserved and so beside the beheaded here are enumerated those that had not worshipp'd the beast nor his image nor received his mark upon their foreheads or hands so the Idolaters Apostates and Gnostick Christians c. had their universal slaughters ch 19. 2 3. 20. 21. and therefore these may well be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead here it being punctually said of them ch 19. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest were slain And then that they revived not till the thousand years finished must needs signifie that the Church was now for that space freed from such Heathen persecuters and purified from such a vow'd mixtures of those vile unchristian practices which is but the negative part annex'd to the positive preceding Ib. First resurrection What is meant by the first resurrection here may be discerned by comparing it with the second resurrection in the ordinary notion of it That signifies the resurrection to eternal life Proportionably this must signifie a reviving a restoring to life though not to that eternal Here it is figuratively used to expresse the flourishing condition of the Christian Church for that thousand years wherein the Christian professors in opposition to idolatrous Heathens and Gnostick Christians live safely and happily in the enjoying the assemblies which is saith he as if the primitive Martyrs were fetch'd out of their graves to live again here in tranquillity upon the earth Where only it is to be noted that the resurrection here is of the Church not of the particular persons the beheaded c. thus to be understood that the Church that was persecuted and suppress'd and slain as it were and again corrupted and vitiated in its members now rose from the dead revived again V. 6. The second death This phrase the second death is four times used in this book ch 2. 11. and here ch 20. 6. then v. 14. then c. 21. 8. It seems to be taken from the Jews who use it proverbially for final utter irreversible destruction So in the Jerusalem Targum Deut. 33. 6. Let Reuben live and let him not die the second death by which the wicked die in the world to come Where whatsoever be signified among them by the world to come the age of the Messias in whatsoever Jewish notion of it it seems to denote such a death from which there is no release And according to this notion of it as it reflects fitly on the first death which is a destruction but such as is reparable by a reviving or resurrection but this past hopes and exclusive of that so will all the several places wherein 't is used be clearly interpreted ch 2. 11. he that overcomes shall not be hurt by the second death that is if this Church shall hold out constant it shall not be cut off that is though it shall meet with great persecutions ver 10. and death it self yet that utter excision would no way better be prevented then by this of constancy and perseverance in suffering of all So here speaking of the flourishing condition of the Christian Church reviving after all its persecutions and corruptions to a state of tranquillity and purity On these saith he the second death hath no power that is they have not incurred that utter excision having their part in the first resurrection but they shall be Priests to Christ and God and reign c. that is have a flourishing time of Christian profession for that space of a thousand years So in the 14. ver where death and hades are cast into the lake of fire that is death and the state of mortality utterly destroyed O death I will be thy death it is added this is the second death that is mortality is utterly destroyed there shall now be no more death that life shall be eternal so c. 21. 8. the lake that burneth with fire and brimstone the utter irreversible destruction such as fell in Sodome called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal fire utterly consumptive is called the second death into which they are said to goe that are never to appear in the Church again And though in these different matters some difference there must needs be in the significations yet in all of them the notion of utter destruction final irreparable excision may very properly be retained and applied to each of them V. 7. Thousand years are expired When these thousand years of the peaceable Christian profession should begin and when determine is a thing of some doubt And the cause of the doubt is the several points of time wherein the destruction of Heathenisme in the Roman Empire may be placed For as in every so great a change there are several stages or degrees of motion so was it here Constantine's receiving the faith and concluding of the persecutions and by Decree proclaiming liberty of Christianity may most properly be styled the binding of Satan the dragon that sought to devour the child as soon as it was born and then the beginning of the thousand years will fall about An. Dom. 311. at which time the conversion of heathen Rome to Christianity is set down and celebrated by Prudentius l. 1. cont Symmachum beginning thus Cùm princeps gemini bis victor caede tyranni c. To the smae purpose see Eusebius Eccles Hist l. 19. c. 1. But then after that the Emperors were Christian Heathenisme still continued in Rome and in the Empire in some degree see Note on ch 17. f. till by the coming of the Goths and Vandals and Hunnes under Alaricus Gensericus and Attilas the city and Empire of Rome was all the heathen part of it destroyed and Christianity fully victorious over it And if this be the beginning of the binding of Satan and caststing him into the abysse then the thousand years must have another date about the year of Christ 450. or 455. the city having been taken by Alaricus and the Goths An. Ch. 410. and by Gensericus and the Vandals An. 455. but the warre between Theodosius and Gensericus beginning An. 441. and the great fight between the Romans under the Emperor Marcion and the Hunnes under Attilas in which 162000 were killed being An. Chr. 451. the greatest slaughter that hath ever been read of as it is described by Jornandes a little river being by the blood of the slain raised saith he into a torrent Agreeable to this double beginning may be assigned a double end of these thousand years For if the letting loose of Satan here were at the rising of the Ottoman family and bringing Asia and Greece to Mahomedisme that will be about the year 1310. and so about a thousand years from Constantine's Edict But if it were at the Turks taking of Constantinople mentioned here ver 9. and turning the Temple of Sophia to
passages of entrance thereinto that is universal admission afforded to all that would forsake idolatry and come in and the Bishops of the Church with power to admit and shut out and the names of the twelve tribes written on them noting them to be as the governours of the tribes Mat. 19. 28. that is rulers of his Church this new Jerusalem 13. On the east three gates on the north three gates on the south three gates and on the west three gates Paraphrase 13. And these entrances three toward every quarter noting the coming in of men from all quarters of the world now to the faith of Christ or doctrine of the Gospel and their baptisme the sacrament of admission of all performed by a three-fold immersion and profession of faith in the three persons Father Son and holy Ghost 14. And the wall of the city had twelve foundations and in them the names of the twelve Apostles of the Lamb. Paraphrase 14. And the wall which encompass'd the city as that Ezec. 40. 5. round about the house that is the Christian faith or doctrine was built or founded upon the preachings of the twelve Apostles of Christ 15. And he that talked with me had a golden reed to measure the city and the gates thereof and the wall thereof Paraphrase 15. And that angel with me had a reed in his hand c. 11. 1. to measure all these and give the dimensions of each as things that were like to continue for long use whereas that which was likely to be soon taken away was not to be measured c. 11. 2. 16. And the city lieth four-square and the length is as large as the breadth and he measured the city with the reed twelve thousand furlongs the length and the breadth and the height of it are equal Paraphrase 16. And the city or church being in the figure of a cube an equable stable figure having every way the same dimensions was both in length and breadth twelve thousand furlongs by the length noting the duration of it by the breadth the extent of its circuit and the height was equal to the length and breadth of it noting the flourishing condition of it equal to the extent and duration 17. And he measured the wall thereof an hundred and fourty and four cubits according to the note f measure of a man that is of the Angel Paraphrase 17. And the wall that is the Christian faith or doctrin which surrounded and inclosed the city was an hundred fourty four cubits in compasse that is twelve times twelve cubits allowing an equal proportion to every of the twelve Apostles the foundations of this wall v. 14. in the planting that faith building that wall And the rod v. 14. by which he meted all this was a pole of six foot long equal to the stature of the Angel that appeared to me that is of a man Ezek. 40. 3. 18. And the building of the wall of it was of Jasper and the city was pure gold like unto clear glasse Paraphrase 18. And the matter of which this wall was made was Jasper a very precious and durable stone see c. 4. 3. noting the several ingredients in the Christian faith to be such precious precepts a gracious yoke promises of great fidelity sure to be performed and such as all eternity is concerned in and the Church it self a society of holy men observable for sincere conspicuous purity such as God who sees to the bottome of the heart acknowledges and approves and such as men may behold and glorifie God for them in both respects express'd here by gold and glasse gold in respect of the purity and value in the sight of God and glasse in respect of the transparency of it discernible both to God and man see Tobit 13. 16. 19. And the foundations of the wall of the city were garnished with all manner of precious stones The first foundation was Jasper the second Sapphire the third a Chalcedonie the fourth an Emerald Paraphrase 19. And the Apostles which planted this faith were represented in a most glorious manner by all the most precious things imaginable see Tobit 13. 17. and Ezech. 28. 13. the several intimations of each of which might have somewhat of propriety to each of the Apostles but will hardly be appliable with any certainty but all together certainly note that which is most precious and signifie their memory as themselves in their life-time to be such in the Church of God and any thing was taught by them to be accepted with veneration 20. The fifth Sardonyx the sixth Sardius the seventh Chrysolite the either Beryl the ninth Topaz the tenth Chrysoprasus the eleventh a Jacinth the twelfth an Amethyst 21. And the twelve gates were twelve pearls every several gate was of one pearl and the street of the city was pure gold as it were transparent glasse Paraphrase 21. And the governours of the Church which had the power of admitting into the Church or casting out of it v. 12. were each of them represented as very estimable precious persons and the streets of the city that is the assemblies or congregations of Christians in the Church were like gold and glasse as before v. 18. for purity of life and conspicuousnesse of it and even to God that look'd through the bottome of it approvable 22. And I saw no Temple therein for the Lord God almighty and the Lamb are the Temple of it Paraphrase 22. And there was liberty to serve God in every city and place and not as it was wont among the Jewes only at Jerusalem but wheresoever Christians met together or in every mans own recesse they offered up prayers to God and God in Christ was in the midst of them especially in the Christian Churches set apart for God's peculiar service in every city and town and not only in some one place for all to resort to 23. And the city had no need of the sun neither of the moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof Paraphrase 23. And there was no need of sun and moon new waies of revelations for the enlightning this Church for God by coming down and pitching his tent being in our humane nature present here upon the earth hath planted the faith entirely and so his doctrine is the full light of his Church the rule of all our faith and so there is no need of any additions or new revelations 24. And the nations of them which are saved shall walk in the light of it and the kings of the earth doe bring their glory and honour into it Paraphrase 24. And all the people of the world that come to any sense of their Idolatries and sins by all God's judgments fallen upon them shall be content to live strictly according to this rule Isa 60. 3. and the Kings of the earth see Isa 49. 23. the highest in all sorts of power and learning c. will
running water is called and so that Ezech. 47. 5. And this river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure because Baptisme is a federal sacramental undertaking of all purity of living forsaking all sin and engaging of the soul to purity and in the same respect it is also said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clear as Crystal being an obligation to all purity in the baptized Now that this pure river is said to proceed not as Ezech. 47. 1. from under the threshold of the house but out of the throne of God and the Lamb hath some more difficulty in it which I conceive may thus be resolved The throne is a notation of power and judicature as when God is introduced in the Vision c. 4. 1. sitting on a throne and so the throne of the Lamb is that power which is by Christ enstated on the Governours of the Church of which the power of baptizing being one special part this river by which Baptisme is express'd is fiâ—ly said to proceed out of the throne To which purpose it must be observed that the power of baptizing though communicated to inferiour Priests and Deacons was at first in the Apostles and from them descended to the Bishops and never permitted to any but by appointment from the Bishop So saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in Ep. ad Smyrn 'T is not lawful to baptize without the Bishop and Tertullian de Bapt. Dandi baptismum jus habet summus Sacerdos qui est Episcopus dein Presbyteri Diaconi non tamen sine Episcopi authoritate The chief Priest who is called the Bishop hath the power of giving baptisme after him the Presbyters and Deacons but not without the authority of the Bishop And S. Cyprian makes two parts of the power of the keys that ruling power as of the aeconomus intrusted to the Governours of the Church the successors of the Apostles the one to admit as by the key in Baptisme the other by Absolution And that most probably is the meaning of this place where the baptisiual water is in the Vision said to proceed from the throne of God and of the Lamb. V. 2. Street What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the street denotes in this Vision may be easily resolved by observing that the streets or broad places of a city are places of concourse and resort and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assemblies and streets are used together in the same sense Mat. 6. 5. Accordingly the street or broad place here will be fit to denote the place of assembly in the Church or City of God where the prayers are offered up and the sacrifice of the Church in the Eucharist and where instruction is reach'd out to them Ib. On either side of the river That the tree of life here mentioned in stead of the very many trees in Ezechiel ch 47. 7 looks back to Paradise where that tree was set Gen. 2. 9. doth seem most probable and well accords also with the river here joyn'd with it as there V. 10. a river went out of Eden to water the garden And therefore what is here meant by it in the prophetick notion may be best learn'd from the allegorical interpretations which the antient writers affix to it in the Old Testament for those will be most agreeable to the prophetick style which we know is made up of figures Now of the tree of life saith Philo it signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or worship of God And so Clemens Alexandrinus that the tree of knowledge was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we transgresse that is it signified â—inne of which whosoever tasted should die but the tree of life denoted piety of which he that eat should live eternally Other descants there are on it here that it should signifie the crosse of Christ or the enlivening grace of God but this is the most agreeable to the Context and the other circumstances thereof But it must here be enquired what is the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in the midst of the street of it and on either side the River but the words bear not that and a great inconvenience there must be in so rendring them for the tree of life which appears to be in Paradise and here but one and not many as in Ezechiel nor set on the bank of the river as there must yet be supposed to be on both sides of the river which is impossible The best and most literal rendring will be this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the street and the river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this side and on that side that is not as in Ezechiel the many trees on the one side and on the other side of the river but so as may be applicable to the one tree and to the street and river here named one of them on one side t'other on the other side of the tree That this is the meaning of the phrase may appear not only by the commodiousnesse of this sense and the absurdities consequent to the other rendring but also by comparing it with another passage in this writer Joh. 19. 18. where it is said they crucified Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with him two others on this side and on that side and Jesus in the midst A phrase very near to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there There Jesus is in the midst of the two theeves that is between them and that express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here That must signifie there one of them on this side of him and the other on that and therefore it must in all reason be so here also the street on one side and the river on the other side and the tree of life in the midst or betwixt them This being thus far clear for the literal understanding of it and so the representation not absolutely the same with that in Ezechiel but lightly varied from it in some few circumstances the mystical or prophetical meaning of it will be clear also that betwixt the place of assembling on one side and the Font or Baptistery on the other side stood Piety in the midst Baptisme being on purpose designed to initiate and engage us to piety and by God's grace to enable us to perform it and the service of God in the assembly the prayers and the Sacrament of the Lords Supper and Christian instruction designed so too for the confirming our vows of new life and to instruct us farther in our duty and to bring down more grace for the performance of it What is added of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not twelve manner of fruits but twelve fruits is taken from Ezechiel also ch 47. 12. and is not to be applied to any set number of several vertues as some
it is manifest that Christ who is now our Priest and installed to it after his resurrection was not made a Priest by any law that provides for the mortality of Priests and so appoints them in a succession as the Aaronical Priesthood was but by that Spirit that powerfully raised him from the dead never to dye again and so to be a Priest for ever †indissoluble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According as the Psalmist testifieth Thou art a Priest for ever c. And indeed that this Mosaical Law should be evacuated there was reason because it was so unable and uneffectual to doe that which was designed viz. the expiating of or cleansing from sin For the Mosaical Law got no man any freedome from sin was able to give no man strength to fulfil the will of God and could not purchase pardon for any that had broken it This therefore was to be done now afterwards by the Gospel which gives more sublime and plain promises of pardon of sin which the Law could not promise of an eternal and heavenly life to all true penitent believers which gracious tender now made by Christ give us a freedome of accesse to God and confidence to come and expect such mercies from him to lift up pure hands c. 1 Tim. 2. 8. and in all reason we art to make that use of it and not to fall off from Christ to Mosaical observances †superinducing of better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or let us for the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Levitical priests are a number of men succeeding one another by whom provision is made for the mortality of the men which otherwise will bring it to an end But Christ being now no longer mortal hath no successor in his Priesthood his Priesthood passes not from him to any other * a priesthood that passeth not away By all which evidences it appears to our present comfort that he living for ever can intercede for ever for us bestow on us whatever we stand in need of and so from time to time relieve and succour against all temptations those that are true sincere Christians that serve Christ with all their hearts that adhere constantly to him †perpetuity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this was a sort of high priests that we sinfull weak creatures had need of one that being mercifully disposed is also uncapable of suffering any hurt of being defiled or corrupted or consequently of dying v. 25. and to that end is advanced to a pitch above our sinfull corruptible condition here * free from evil undesileable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath no necessity oftentimes as upon the great day of expiation once a year see ch 10. 11. to offer sacrifice first for his own then for the peoples sins as the high priest did under the Law All that was necessary for him to doe in proportion to those offerings of the Levitical priest was performed by him at once by his death upon the crosse by which he both offered for himself that is made expiation as it were not to deliver himself from sin for he was never guilty of any but from the infirmities assumed by him but especially from death it self and so is now never likely to die and determine his Melchisedek-priesthood and for others also offered one sacrifice for the sins of the whole world which will serve the turn without ever repeating it again †upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Levitical Law makes such men priests and none else which are subject to mortality but the oath of God Psal 110. concerning the immutable priesthood makes Christ the chief priest whose life and so whose priesthood was never to determine whose offering for himself that is for the putting off his infirm mortal body was complete at that once and needed never to be offered again by him any more then the same offering of his as it was for the sins of the world See ch 10. 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. Sacr. legis Alleg. p. 106. Antiq. l. 1 c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that ministers and officiates in his Church that hath the ordering of the true not typical figurative Temple and Tabernacle that which is not built by humane workmen but by God all power being given unto him in Heaven and in Earth having dominion instated on him over his Church to deliver them and over his enemies to destroy them * â—â—th built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Minister I say for so every Priest is his business being peculiarly to sacrifice and offer burnt-offerings and sin-offerings c. c. 5. 1. and agreeably Christ was to have some sacrifice to offer to God as a Priest and that was himself presenting himself in Heaven the true Sanctuary after the slaying him upon the crosse c. 9. 12. And for his being a minister not on Earth only but now more especially in Heaven and there exercising his Priesthood 't is clear because here on Earth there be store of Priests which officiate according to the prescription of the Mosaical Law viz. those that offer the Levitical sacrifices and so there is no need that Christ should take that office upon him if it were to be exercised only here because that legally belongs to others †should not have been 〈◊〉 * those being Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †â—ait upon the in age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * enacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he saith to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which appears by this because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Covenant he doth it by way of complaint or finding fault with the weaknesse and imperfection of the former see c. 7. 18. after this manner or form of speech The Covenant which I will now make is not after the rate of the Covenant which I made with the Israelites by Moses a Covenant made up of external carnal commandments when I brought them out of Aegypt for that was not effectual to them was not able to attract them to obedience or perseverance but they fell off from me and consequently I forsooke them saith the Lord. * for in †on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or citizen for the King 's Mâ— reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That first covenant indeed had ceremonial lawes peculiar waies of worshipping God and a tabernacle And first for the latter of them see Mat. 7. note b. the Tabernacle that was a type of the whole world of earth and heaven this
eminent of the believers among you that we may consecrate or ordain them to this office of Deacons in the Church and intrust them with the task of distributing to them that want out of the stock of the Church And in the choise of them let it also be observed that they be persons of eminent gifts and knowledge in divine matters see v. 10. who consequently may be fit to be employed by us in preaching the Word and receiving proselytes to the faith by baptisme ch 8. 5 12. 4. But we will give our selves continually to prayer and to the ministery of the word Paraphrase 4. And by that means we shall be lesse disturbed or interrupted in our daily employment of praying and preaching the Gospel 5. And the saying pleased the whole multitude and they chose Stephen a man full of faith and of the holy Ghost and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicholas a proselyte of Antioch Paraphrase 5. And the thing was thus agreed on by those other that associated with the Apostles And they pitched upon Stephen first a very worthy person that was richly instructed in the doctrine of Christ and was by the holy Ghosts coming upon him fitted with elocution and all other abilities to preach the Gospel 6. Whom they set before the Apostles and when they had prayed they laid their hands on them Paraphrase 6. These seven the whole number of disciples that associated with them presented to the twelve Apostles and they that is the Apostles by prayer and imposition of hands see note on 1 Tim. 5. f. consecrated or ordained them to this office of Deacons 7. And the word of God increased and the number of the Disciples multiplied in Jerusalem greatly and a great company of the Priests were obedient to the faith Paraphrase 7. And the faith of Christ was propagated and a very great number of men in Jerusalem associated with the Apostles every day more and more and many of the Jewish priests received the Gospel thus preached by the Apostles 8. And Stephen full of faith and power did great wonders and miracles among the people Paraphrase 8. And Stephen the deacon being endued with great abundance of Christian knowledge and also with the power of working miracles 9. Then there arose certain of the synagogue which is called the synagogue of the Libertines and Cyrenians and Alexandrians and of them of Cilicia and of Asia disputing with Stephen Paraphrase 9. And as he preached the faith of Christ some men of that synagogue which was called by the name because perhaps built at the charges of the Libertines that is those which were the sons of them which being Jewes had been made free denisons by the Romans or were born of Jewish parents in cities which had those privileges under the Romans such as Tarsus see note on c. 22. e. where Paul was born who was an active person in this businesse ch 7. 58. some I say of those Jewes and of those that dwelt in Cyrene and Alexandria and in Cilicia and Asia opposed Stephen and contradicted him 10. And they were not able to resist the wisdome and the Spirit by which he spake Paraphrase 10. And he spake with so much knowledge and conviction of argument and with so great excellent of elocution that they were no way able to deal with him 11. Then they suborned men which said We have heard him speak blaspemous words against Moses and against God Paraphrase 11. And being overcome by his reasons and power of speaking they betook themselves to other viler arts and hired some men to accuse him falsly and to make complaint to the Sanhedrim that they had heard him speak dishonorably of the Jewish religion 12. And they stirred up the people and the Elders and the Scribes and came upon him and caught him and brought him to the councell Paraphrase 12. And having incensed the Sanhedrim against him and also the people at Jerusalem they apprehended and carried him before the Sanhedrim 13. And set up false witnesses which said This man ceaseth not to speak blasphemous words against this holy place and the Law Paraphrase 13. And brought those witnesses which they had hired or suborned v. 11. to give in their testimony which was thus This Stephen is continually a foretelling destruction to the Temple and threatning the change of all the Mosaicall rites 14. For we have heard him say that this Jesus of Nazareth shall destroy this place and shall change the customes which Moses delivered us Paraphrase 14. rites ceremonies 15. And all that sat in the councell looking stedfastly on him saw his face as it had been the face of an Angel Paraphrase 15. And all the Judges that were present in the Sanhedrim as they looked on him saw a great splendour about him just as it is when an Angel appeareth Annotations on The Acts of the holy Apostles V. 1. Graecians The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred Jewes that understand Greek and by S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that speak Greek in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profound or deep Hebrews so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hellenize is to speak Greek and to have skill in the Greek learning So saith Scaliger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est habitare in Graecia sed linguâ Graecâ uti It is not to dwell in Greece but to use the Greek language And so those here that used the Septuagints translation of the Bible are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenists And so are differenced here from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews which used the Jerusalem-paraphrase Thus are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 11. 20. differenced from the Jewes in generall v. 19. not that those Hellenists were not Jewes for there v. 20. 't is said that they preached to them whereas v. 19. 't is clear that they preached to none but Jewes but that these Jewes understood Greek and used the Greek Bible and therefore are called Hellenists And thus ch 9. 28. when the other Jewes those of the profounder sort had such an aversion to S. Paul the Apostle of the Gentiles that they would not see him saith S. Chrysostome he was yet admitted to speak and discourse with the Hellenists See Note on Joh. 7. d. V. 2. The multitude of the disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude of disciples here are the community or society of Christians called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the All 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many 2 Cor. 2. 6. answerable to the multitude here and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians or followers of Christ in respect of whom as their Doctor or Master they are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciples and both ordinarily united together in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brethren see c. 15. 3 4 23. Mat. 18. 17. Now what power the Church or brethren considered in this notion the society of Christians doe here appear to have may be considerable The choice of the persons of the Deacons is here committed to them But that first by the appointment of the Apostles declared to them The twelve called to them the multitude and said Look out c. v. 2 3. Secondly they had by the Apostles these bounds set them 1. to take seven the number specified by the Apostles not left arbitrary to them 2 ly to pitch on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men generally known and well reputed of 3 dly with these qualifications 1. faith supposed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of you that is believers Christians 2 dly fulnesse of the holy Ghost extraordinary gifts 3 dly fulnesse of wisdome fitted by all these for this employment And when by the Apostles appointment together with the observation of these prescribed rules the multitude have sought out the persons then still the Apostles reserve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordination or Constitution of them to themselves v. 3. In the nomination of Bishops and Deacons in other Churches the like may be concluded from the Epistles to Timothy and Titus viz. that somewhat was referred to the Church particularly their testimony concerning the qualifications of the Persons For the Bishop that was to ordain is by S. Pauls direction first to enquire as it were upon Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or whether he be blamelesse c. which concerning a Bishop are fifteen Tit. 1. 6. seventeen 1 Tim. 3. 1. fewer concerning a Deacon And all of them being matters of fact and manners Timothy which was newly entred upon his province and Titus lately left in Crete could not possibly be instructed sufficiently from their own experience and therefore must be supposed to have it by enquiry of the Church So in the Censures of the Church the offender must be rebuked before the many 2 Cor. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Châ—rch Mat. 18. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all 1 Tim. 5. 20. Where yet it is Timothy the Bishop that must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuke the offenders onely in the presence and with the notice of the Church to make the rebuke more considerable to produce shame and reformation Lastly in the the Councel at Jerusalem with the Apostles and Elders or Bishops of Judaea is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Church ch 15. 22. in the choosing and sending messengers to Antioch but that with a most discernible distinction The Apostles and Elders as they whole decree or appointment it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleased or seemed good to the Apostles and Elders to send chosen men the choice and mission belonging to them and the persons sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of them Bishops of the Councel but this with the knowledge and approbation of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned wth them as of those that were accessories not principalls in the sending So in the Inscription of the Epistle of the Councel v. 23. The Apostles and Elders and brethren send greeting Not that any but the Apostles and Elders that is Bishops of Judaea were members of the Councel or had voices in it for that is cleared v. 6. at the first mention of their conventing The Apostles and Elders came together to consider of this matter the debate of the question and the decision belonging only to them but that the whole Church joyned with the Apostles and Bishops shewing their consent and approbation and submission to the decree of the Councel And thus in following times have Lay-men subscribed the Acts of Councels in this form Consentiens subscripsi I have subscribed consenting or testified my consent under my hand As for the decree of the Councel though that be in the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us v. 28. which may be conceived to referre to all those that are named in the front and so to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren yet 't is apparent by v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seemed good to us being assembled together that that belongs onely to those that were assembled or sat in the Councel that is the Apostles and Elders v. 6. and so it is expresly set c. 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decrees ordained by the Apostles and Elders V. 3. Full of the holy Ghost What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of the holy Ghost in this place may perhaps be best collected by a farther consideration of the words of Christ Mar. 16. 17 18. But signes shall attend them which believe these things so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred or these signes shall attend or follow them that believe These words seem to contain a promise of extraordinary gifts of casting out Devils speaking strange languages healing c. v. 17 18. to others beside the Apostles under the name of believers For the believers there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one with the he that believeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is baptized v. 16. and that is those that upon the Apostles preaching shall believe and enter into the Church or be added to it But this not so unlimitedly on one side as that all that did believe should have those gifts bestow'd upon them see Note on ch 2. d. for then here would have been no choice all being full of the holy Ghost they could not look out men that were full nor yet with such restrictions on the other side as that none had these gifts but those that were ordained to sacred functions for then these who were not yet so ordained could not thus be full But I suppose the truth is in the middle At the Apostles preaching and mens receiving the Gospel many of them that believed had extraordinary gifts miraculous powers bestowed upon them for the testifying to themselves and others the truth of the Gospel in those first times and to qualifie them for the services of the Church when they should be called to it And agreeably those that were thus endowed were generally chosen to such imployments before others who had them not as there was need of them And such I suppose are here meant under the phrase of Full of the holy Ghost and that phrase mention'd by the Apostles as a qualification required in those whom they would appoint Deacons here and beside the care of the poor communicate the power of preaching and baptizing to them which 't is evident Philip had This may most probably be it which is affirmed of Cornelius's family Act. 10. 44. The holy Ghost fell on all them which heard the word and the gift of the holy Ghost was powr'd upon them 45. for they spake with tongues
Church wherein you minister But therein deceive not your selves as they doe that make use of these to faction and division scorning and vilifying of those that are not so well gifted as they but know from me that none of those external abilities are to be compared with that one grace of charity the love of our brethren and the performance of those duties toward them which God requires of us chap. 13. 4 c. the severals of which as they are despised by you so they are much more excellent then those offices and gifts that tend most to the edifying of the Church and I shall proceed to shew you that Annotations on Chap. XII V. 1. Spiritual gifts That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be used in the Masculine not Neuter Gender is most evident and if it be so then it must signifie spiritual persons not things So the word is certainly used ch 14. 37. If any seem to be a Prophet or spiritual such as have any divine afflation Thus in Palladius Lausiac Hist c. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I knew exactly that he was a spiritual person and foreknew all things V. 28. Apostles The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles is known to signifie here not messengers of a common nature but commissioners from Christ sent with the same power which he had from his father Joh. 20. 21. to plant and govern the Church and to that end to part the world between them into so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portions and lots and proper places and provinces Act. 1. 25. over which they were set And so though when Christ was here on earth these were Disciples and followers of his yet after his departure and the descent of the Holy Ghost they are instated in the supreme authority in the Church See Note on Joh. 20. b. Ib. Prophets Next after the Apostles are Prophets placed in the Church both here and Ephes 3. 5. and 4. 11. Their office was to preach more fully the Gospel of Christ to those who had formerly received it and to that end they were inspired by God with that special gift of interpreting the prophecies c. of the Old Testament thereby to confirm the Jewes in the faith and beside many other spiritual gifts they had that of foretelling things to come as appears by Agabus and those that went down from Jerusalem to Antioch Act. 11. 27. These differed from Apostles on one side were inferior to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not that higher commission saith Theophylact and being joyned with Doctors Act. 13. 1. did yet in this differ from them say the Scholiasts that the Prophets did speak all from the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the doctors from themselves Such were Judas and Silas Act. 15. see note e. who being Bishops of Judaea were farther furnish'd with this gift of prophecie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being prophets v. 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhorted and confirmed the brethren or Christians as other the like did lay on hands on Paul and Barnabas by revelation from the Holy Ghost Act. 13. 3. their revelation being an evidence of their gift of prophecy their laying on of hands an exercise of their Episcopal power And such were the two witnesses Rev. 11. 3. who are there said to prophesie in sackcloth that is after the manner of Prophets in the Old Testament to preach the will of God and foretell things to come who that they were the Bishops of Jerusalem see Note on that place Ib. Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors are here set down in the third place differing as hath been said from Prophets onely in this that they spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from themselves and had not the gift of foretelling things to come But for the office of teaching and confirming those which had already received the Gospel and for the governing of the Churches as Bishops in that they agreed with them and accordingly Act. 13. 1. the same persons are there call'd Prophets and Teachers And therefore 't is to be observed that Ephes 4. 11. Teachers are set as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors the Bishops title saith Chrysostome and so say the Scholiasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. those that govern the Churches the Bishops he calls Pastors such was Timothy Titus and the like So in Bede Eccl. hist l. 2. c. 2. Episcopos sive Doctores Bishops or Doctors So S. Chrysostome Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the incestuous Corinthian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many say he had the place of a Doctor streight addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had the presidency of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some pastors and teachers not distinguishing them as Apostles and Prophets and Evangelists with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some to each but only connecting them with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the particle and by way of explication and so noting them to be two names for one thing and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors is not mentioned here The particular notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be first taken from the difference observable betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching on one side and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching on the other so as the word and doctrine differ 1 Tim. 5. 17. the first belonging to the planting the second to the watering that is instruction and exhortation and confirmation superadded to the preaching or planting the faith any where This office of instructing and confirming certainly belonged primarily to the Bishop in every Church Act. 13. 1. and was not competible to any but him or whom the Bishop appointed to it as the Apostles sent the Evangelists to preach for them where they could not come themselves by neglect of which wholesome practice all heresies and seeds of new doctrines have gotten into the Church Thus in Justine Martyr Apol. 2. when the Anagnostes or Reader hath read the portion of Scripture out of the Apostles or Prophets he holds his peace and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefect or Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes the exhortation after the manner that we see practised by Paul Act. 13. 15 16. And agreeable to that it is that the Bishop should be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teacher So Chrysostome and Theophylact on 1 Tim. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the dignity of Teacher or Priest being great c. by both noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Priesthood to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timothy was there chosen that is his Episcopal power Of this see more Note on Jam. 3. a. Ib. Miracles Having set down the three prime sorts of dignities in the Church Apostles Prophets Teachers with the distinctive termes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first secondly thirdly the
to testifie it but some of them are dead 7. After that he was seen of note a James then of all the Apostles Paraphrase 7. Besides all these he was presently after his resurrection seen by James the Bishop of Jerusalem then by all the twelve Apostles Joh. 20. 25. 8. And last of all he was seen of me also as of one note b born out of due time Paraphrase 8. And after his ascension to heaven he spake from thence and exhibited himself to be seen by me who before had not seen him being not a disciple of his then but after his ascension converted by him and received through his special favour into the number of his Apostles though most unworthy of that dignity 9. For I am the least of the Apostles that am not meet to be called an Apostle because I persecuted the Church of God Paraphrase 9. For I having first been a great persecutor of Christianity though by Christ I was thus miraculously call'd to be an Apostle of his am not yet worthy to be so esteemed but being by Christ so constituted am yet for that former life of mine inferior to all the rest of the Apostles of Christ who were never thus guilty 10. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly then they all yet not I but the grace of God which was with me Paraphrase 10. Though being by his special favour so constituted I have since laboured to walk worthy of it and have been more industrious and laborious then all the rest that had been his disciples here yet what I have thus done is not to be imputed to me in any manner but to the grace and goodnesse of God that went along with me and enabled me to doe what I have done 11. Therefore whether it were I or they so we preach and so ye believed Paraphrase 11. Well then whether ye look upon me or upon them to whom he appeared here on earth and so were eye-witnesses of his resurrection I am sure ye can have no grounds from either of doubting of this truth for both they and I preached the same among you and at our preaching you then received and believed it 12. Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead Paraphrase 12. Now upon this foundation thus laid that you can have no reason to doubt it it follows that the dead truly rise and then how comes it to passe that some of your Churchmen that have received the faith by our preaching begin now to deny all resurrection 13. But if there be no resurrection of the dead then is Christ not risen Paraphrase 13. These are presently confuted supposing it granted that Christ is risen from the dead 14. And if Christ be not risen then is our preaching vain and your faith is also vain Paraphrase 14. Which if it be not true then is that false which both we preached and ye believed v. 11. and in all probability whatever else we have built upon it 15. Yea and we are are found false witnesse of God because we testified of God that he raised up Christ whom he raised not up if so be that the dead rise not Paraphrase 15. And ye must suppose of us who taught you Christianity that we taught you a meer forgery for such must the resurrection of Christ be if there be no resurrection from the dead 16. For if the dead rise not then is not Christ raised Paraphrase 16. For thus one may argue backward If there be no possibility for a man by the power of God to be raised from death then is not Christ raised 17. And if Christ be not raised your faith is vain ye are yet in your sins Paraphrase 17. And if so then all that we have preach'd to you particularly remission of sins upon repentance being bottom'd on the resurrection of Christ Act. 5. 31. is to be supposed false also 18. Then they also which are fallen asleep in Christ are perished Paraphrase 18. And they that have lost their lives for Christ's sake have had nothing to pay them for those losses have perished eternally and so lost very much by their fortitude which must argue madnesse in them if they believed not a resurrection for then they had better have kept the life they had till a natural death had called it from them and must argue a grosse error in those first Christians Stephen and James c. if they believed that which had not truth in it 19. If in this life onely we have hope in Christ we are of all men most miserable Paraphrase 19. And indeed if Christ were not risen if all our hope in Christ had been rterminated with this life of his on earth or if all the advantages which we reap by Christ are those which we enjoy here who are worse used then any other men persecuted continually for our profession of Christ it would then follow that as once the Apostles deemed themselves upon his death not knowing he was to rise again so we Christians should be the most unhappy persons the most proper objects of compassion that are in the world 20. But now is Christ risen from the dead and become the first-fruits of them that slept Paraphrase 20. Which now blessed be God is much otherwise for Christ being risen he by rising himself raiseth all others with him as in the consecrating of the first-fruits the whole harvest is also consecrated and then we that are miserable here shall be rewarded there and so his resurrection is a certain proof that other men shall have a resurrection also which is the summe of the arguing from v. 12. till this place 21. For since by man came death by man came also the resurrection of the dead Paraphrase 21. For as one man brought death so another brought resurrection into the world 22. For as in Adam all die so in Christ shall all be made alive Paraphrase 22. For as upon Adams sin all that are partakers of his nature are concluded under the sentence of death pronounced against him so all regenerate believers all that are like that belong to Christ v. 23. shall be raised to immortal life 23. But every man in his own order Christ the first-fruits afterward they that are Christ's at his coming Paraphrase 23. But this with some distance of time betwixt Christ the first-fruits some time before the rest then all regenerate Christians at his last coming to judgment 24. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put down all rule and all authority and power Paraphrase 24. Then I mean when in the conclusion of this world of this spiritual kingdome of Christ in the Church here below he shall deliver up all
his power exercised by himself and his commissioners into the hand of God his Father having first destroyed all earthly dominions pronouncing sentence on the great potentates as well as the meanest men or else having subdued all to his power by converting some and destroying all others 25. For he must reigne 'till he hath put all enemies under his feet Paraphrase 25. For to this purpose was the promise made to Christ Psal 110. that his spiritual kingdome on earth should last so long till God had brought all the world to be subject to him 26. The last enemy that shall be destroyed is death Paraphrase 26. And of the enemies to be subdued death is the last which therefore must be subdued and so men raised from death 27. For he hath put all things under his feet but when he faith All things are put under him it is manifest that he is excepted which did put all things under him Paraphrase 27. The evidence being clear for all enemies all things no one excepted that God will subdue them all under Christ alwaies supposing that God himself is excepted of whom 't is affirmed that he will put all things under Christ 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all Paraphrase 28. And when all is so subdued to Christ then shall Christ lay down that office which till then he exerciseth and in which he is conspicuous in his Church which till then he is to administer and then shall God the Father Son and holy Ghost fill all the elect with glory and blisse eternally 29. Else what shall they doe which are baptized note c for the dead if the dead rise not at all why are they then baptized for the dead Paraphrase 29. Now for them among you ver 12. which say there is no resurrection of the dead and consequently that the dead shall not be raised at the coming of Christ which was the point in hand v. 23. and from that verse to this all betwixt being to be read as in a parenthesis setting down the state of all things at and after that resurrection I shall onely make this demand Why then have they in their baptisme made profession of their belief of it see v. 14 17. it being certain that the dead or the resurrection of the dead expressed here for brevity under that word the dead is one of the articles and that a prime and special one to the belief of which they were baptized and to which baptisme being the putting in and taking out of the water doth referre as a significant emblem first of Christ's then of our resurrection from the grave And therefore to what end did these men in their baptisme professe their belief of this article if they believe it not To be a baptized Christian and not to believe the resurrection is a strange ridiculous thing an hypocrisie which they will never be able to answer to God or men and that which actually deprives them of all benefits of baptisme and yet such are they if they make doubt of this 30. And why stand we in jeopardy every houre Paraphrase 30. And why should we Christians ever adventure any danger that might possibly bring doath upon us if we were no assured that there were another life wherein all our patience and valour for Christ should be rewarded by hâ—m v. 18. 31. I protest by your rejoicing which I have in Christ Jesus our Lord I die daily Paraphrase 31. I far my part protest by that which I take most joy in of any thing in the world my fidelity to Christ that I daily run the hazard of death which sure I should not doe if I had not confidence of another life after this 32. If note d after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not Let us eat and drink for to morrow we die Paraphrase 32. Certainly all the hazards which I ran at Ephesus Act. 19. being as to man to the eye of man or as farre as mens purposes could goe set to combate with wild beasts that is sentenced and condemned 2 Cor. 1. 9. to that kind of bloody execution on their threatres though by the providence of God I was delivered can bring me no advantage unlesse there be another life after this And were it so there were some place for that saying of some among you Let us enjoy the good things of this world at present for within a while death comes and there 's an end of all 33. Be not deceived evil communications corrupt note e good manners Paraphrase 33. And 't will concern you that are not yet thus seduced to take heed that such speeches and discourses as these such atheisticall temptations to sensuality upon pretence of the no future state no being after that of this life doe not work upon you The very conversing with such disputers as these may corrupt such easy seducible credulous people as it seems some of you are 34. Awake to righteousnesse and sin not for some have not the knowledge of God I speak this to your shame Paraphrase 34. 'T is all reason and more then time that you should truly see note on Lu. 16. a. or throughly rouze your selves out of that drousie condition of sinne that you have gone on in at least some of you ver 12. that by their behaviour and discourse shew themselves to be meer heathens still Of whom I tell you that it may work shame in you that you have such men among you rather then that you permit your selves to be tempted to imitate them 35. But some man will say How are the dead raised up and with what body doe they come Paraphrase 35. But some object that if men die how can they live again or what kind of body shall they have that which they had being rotten in the grave see note on Act. 15. c. 36. Thou fool that which thou sowest is not quickned except it die Paraphrase 36. But this is a foolish objection for even in corn that is sowed the rotting of the corn is necessary to the enlivening of it or springing of it up again 37. And that which thou sowest thou sowest not that body that shall be but bare grain it may chance of wheat or of some other grain Paraphrase 37. And it is not the custome to sow that very thing which after comes up the blade and eare and corn in it but onely the corn without the rest as the corn of wheat or the like 38. But God giveth it a body as it hath pleased him and to every seed his own body Paraphrase 38. And when such a single corn is sown without any ear or chaffe about it God causeth it to come in this or that form a root and blades and
before any thing which now is created was and as all was created by him v. 16. so doe all owe their continuance and preservation to him 18. And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the praeeminence Paraphrase 18. And another title he hath to us beside that of Creator as he hath redeemed us and purchased us to be a congregation called by his name a Church of Christians and as by rising from the dead he hath conquered death and given us victory over it that we may after him rise also and so by all titles he hath right of dominion over all 19. For it pleased the Father that in him should all fulness dwell Paraphrase 19. For in the man Christ Jesus it was thought fit that the whole divine nature should reside and inhabit ch 2. 9. 20. And having made peace through the blood of his crosse by him to reconcile all thâ—ngs unto himself by him I say note c whether they be things in earth or things in heaven Paraphrase 20. And that having by his sufferings and satisfaction for our sins made peace between God and the world he should reconcile all mankind unto God not onely the Jewes among whom he was born and who had formerly been his people and had the promises of Christ made to them but the very Gentiles also 21. And you that were sometime alienated and enemies in your mind by wicked works yet now hath he reconciled Paraphrase 21. And you that were strangers from the worship of the true God and had engaged your selves in idolatry and all the wicked practices that attend that he hath now brought back to his service used means by preaching of the Gospel to reform you to make you lay down your hostilities against God the wickednesses of your lives 22. In the note d body of his flesh through death to present you holy and unblameable and unreprovable in his sight Paraphrase 22. And to that end lai'd down his very life for you by that means to present you to his father as those which though sinners are yet reconciled unto him and are now acceptable in his sight free from all charge of sin from the accuser of the brethren 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature under heaven whereof I Paul am made a minister Paraphrase 23. Upon this condition onely that having given up your names to him received the faith ye continue firm and constant to the end and whatever persecutions assault you hold out by virtue of that hope which the Gospel hath furnished you with that Gospel I mean which is now made known and preached to all the heathen world see note on Rom. 8. d. and of which I am by Christ constituted an Apostle and publisher of it 24. Who now rejoice in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Paraphrase 24. And though it cost me dear bring many persecutions upon me yet is not this matter of any thing but joy unto me as knowing that what I suffer is but some small proportion and remnant of those sufferings which Christ began on the crosse for the Church his body and doth now again though he be in heaven indure in the persecuting of me an Apostle of his 25. Whereof I am made a minister according to the dispensation of God which is given to me for you to note e fulfill the word of God Paraphrase 25. And a minister of his Church appointed immediately by God to bear his word to preach the Gospel to the Gentiles and particularly to you to whom by Epaphras I have done so ver 7. and to leave no place whither I can come by my self or others without preaching the Gospel to them 26. Even the mysterie which hath been hid from ages and from generations but now is made manifest to his saints Paraphrase 26. That Gospel I mean or revelation of the will of God which was not revealed so clearly in former ages but kept under shadowes and dark prefigurations but now is freely preached to all that receive the faith of Christ 27. To whom God would make known what is the riches of the glory of this mysterie among the Gentiles which is Christ in you the hope of glory Paraphrase 27. God being willing to exhibit to such and no longer to keep close this illustrious mercy of his to the Gentiles so long concealed viz. Christ preached the Gospel revealed to these and in it hope of pardon and of blisse afforded them upon reformation of their former lives and receiving and practifing the commands of Christ 28. Whom we preach warning every man and teaching every man in all wisdome that we may present every man perfect in Christ Jesus Paraphrase 28. Whose doctrine we now publish to the world his precepts of divine purity and his glorious promises first preaching the fundamental heads of the truth of Christ and then superstructing all farther knowledge of Christian duties and this to Gentiles as well as Jewes that by this means we may bring in servants to God as many as possibly we can to serve him in all that holinesse of life that Christ Jesus himself exemplified and prescribed 29. Whereunto I also labour striving according to his working which worketh in me mightily Paraphrase 29. Of which number I am one who endure some travail and toil and withall some persecutions and afflictions see 1 Thess 2. note b. according to the measure of that grace which he hath effectually bestowed upon me to the end Annotations on Chap. I. V. 15. First-born The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the ordinary notion of first-born which cannot so well here referre to Christ's eternal generation because of that which is added to it the first-born of every creature which only gives him a precedence before all other creatures and doth not attribute eternity to him is used sometimes for a Lord or person in power who hath the privilege of the first-born dominion over all his brethren and according to this notion 't is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture for a Prince or principal person So Ps 68. 27. David is called the first-born of the Kings of the earth that is the most glorious among them and Job 18. 13. we have the first-born of death And so among the Civilians Haeres heir signifies dominus Lord Iustinian Instit l. 2. tit 19. de haered qualit diffe § ult And thus may it fitly be a title of Christ incarnate in respect of his power over his Church the key of the house of David laid upon him But it is possible it may peculiarly referre to his resurrection in which
he was the first-born from the dead v. 18. the first which from the grave was raised and exalted to heaven and being so risen all power was given unto him in heaven and in earth V. 16. Thrones These severall titles here rehearsed may possibly be no more but the expressions of severall degrees of dignity among men So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrones may denote Kings or Monarchs and Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praefects of Provinces and cities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferior magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on earth But because they may also signifie the several degrees of Angels and because there follows mention of visible and invisible and the Angels may most probably be contained by the latter of them as this lower world of men by the former and because it is the creation that is here referred to and the creating of the Angels as well as men c. belongs truly to Christ as God therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and men too the highest and most eminent of both sorts thereby to set out the eternal Divinity and power of Christ who is creatour of all and consequently before the most principal Angels which were created before men See v. 17. Of the great blasphemies of the Gnosticks and their followers the Valentinians in this matter of Angels creating the world c. see Irenaeus and Note on 1. Tim. 1. d. And to that Theologie of theirs the Apostle may here referre V. 20. Whether they be things in earth or What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in the heavens wil I conceive be best discerned first by comparing this place of the reconciliation wrought by Christ with the parallel Ephes 2. 14 16. where it clearly signifies the compacting the Jewes and Gentiles into one Church and so again Ephes 1. 10. the gathering in one all things both which are in heaven and on earth doth signifie all men of all sores Secondly by remembring two observations frequent in this Book 1. That it is the manner of the Hebrew writers to expresse this inferiour world for want of one word to signifie it by these two the heavens and the earth and indeed any aggregate body or totum by mentioning and enumerating its parts as the natural day by the evening and the morning and so to set down so many daies and so many nights where the truth of the story will not allow us to interpret it literally of so many nights distinctly but of so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural daies of which any the least part is computed for one See Note on Mat. 12. n. and on Ephes 5. h. And not to multiply examples but to confine the discourse to this particular thus very frequently the heavens and the earth are set to signifie the whole lower world made up of the firmament of the aire that expansum which is called Heaven as when we read the fowls of the heaven and of the terrestrial globe of earth and water see Note on 2 Pet. 3. e. and then consequently to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things here explained and interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in heaven and in the like phrase v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that are in the heavens and on the earth shall signifie no more then what is in other places expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world as 2. Cor. 5. 19. in the very same matter that here is spoken of God in Christ reconciling the world to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation or all creatures the whole world of creation or the whole world without restriction Now what is meant by the whole world or the whole creation will appear by another second observation which is taken notice of and enlarged on Note on Rom. 8. d. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world simply and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation Rom. 8. 22. and here v. 23. signifies all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all nations particularly the Gentile Idolaters mentioned here in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that were formerly alienated c. And then the meaning of the place will be clearly this that it pleased God by Christ to reconcile to himself or as it is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one or the same and so be more perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in or into one body Eph. 2. 16. all the men of the world the Gentiles and the Jewes both the same thing which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 15. the reconciling of the world that is the Gentiles in opposition to the Jewes that there in the words immediately precedent are said to be cast off and 2 Cor. 5. 19. by God was in Christ reconciling the world to himself And though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all thinge be here in the Neuter yet will that be no objection against this it being ordinary for the Neuter to be taken for the Masculine as when Christ is said to have come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save that which was lost that is all the men that were lost and so Gal. 3. 22. that God hath shut up together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that is all men under sin and innumerable the like and therefore that which v. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the Neuter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you men you Gentiles v. 21. and that joyned with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reconciled there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciling here That I doe not conceive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things in heaven to signifie Angels the reason is clear because Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 16. came not to take hold of or reduce or relieve or consequently to reconcile the Angels but onely mankind And indeed the Angels that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens never fell and so needed no reconciling And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things in heaven may possibly signifie the Saints departed which are now in Heaven in respect of their souls contrary to the Psychopannychists and were so at the Apostles writing this and even at the time of Christs death yet the
on 1 Joh. 2. 3. 5. And now I beseech thee Lady not as though I wrote a new commandment to thee but that which we had from the beginning that we love one another Paraphrase 5. And now all that I have to beg of you is that to the profession of the truth ye adde the practice of Christian charity that we may all live in unity and peace and concord one toward another And this is no new commandment of mine but that which Christ required of all his disciples and to which ye are most strictly obliged by being Christians 6. And this is love that we walk after his commandments This is the commandment that as ye have heard from the beginning ye should walk in it Paraphrase 6. And this consists in your doing what Christ hath prescribed and his prescription is that we should not hearken to new doctrines but go on in the course in which we were first set by him and his Apostles the preachers of the faith unto us From which they that depart fall into faction and malice and uncharitablenesse against all others 7. For many deceivers are entred into the world who confesse not that Jesus Christ is come in the flesh This is a deceiver and an Antichrist Paraphrase 7. For many Impostors are come among you who will not acknowledge Christ to be the Messias see note on 1 Joh. 2. b. and whosoever doth so is an Impostor and an Antichrist such as were prophesied of that now they should come see 1 Joh. 2. c. 8. Look to your selves that we lose not those things which we have wrought but that we receive a full reward Paraphrase 8. Take care then that by relapse you destroy not all and forfeit the reward of your good beginnings for want of perseverance but that continuing to the end ye may receive a complete reward or crown 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God he that abideth in the doctrine of Christ he hath both the Father and the Son Paraphrase 9. Every one that now apostatizeth and falls off from the doctrine of Christ to the corruptions of the Gnosticks forsaketh God himself and all piety see note on 1 Joh. 2. d. and he that adhereth and sticketh fast to the orthodox profession now it is so opposed shall be looked on as a truly pious and Christian person 10. If there come any unto you and bring not this doctrine receive him not into your house note b neither bid him God speed Paraphrase 10. If any man bring you any doctrine beside this the one doctrine of Christ give no kind of admission or ear or encouragement to him 11. For be that biddeth him God speed is partaker of his evil deeds Paraphrase 11. He that doth not discountenance him as much as is possible assists and encourages him 12. Having many things to write unto you I would not write with paper and ink but I trust to come unto you and speak face to face that our joy may be full Paraphrase 12. What I have more to say to you I do chuse not to commit to this publick way of Epistle but refer it till I come unto you which I hope will be ere long to our mutual comfort 13. The children of thy elect sister greet thee Amen Paraphrase 13. The members of thy fellow-Church from which I write send thee gretting see note a. Annotations on the second Epistle of John V. 1. Elect That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Church and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in that sense for another or sister Church in the same manner as here v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been said Note on 1 Pet. 5. 13. d. to which I shall adde the testimony of S. Jerome Epist 11. ad Agerachiam where having mentioned the text in the Canticles ch 6. una est columba mea perfecta mea una est matri suae electa genitrici suae my dove is one my perfect one is the onely daughter of her mother the elect to her that brought her forth he addes Ad quam scribit Johannes Epistolam Senior electae Dominae filiis ejus to whom John writes an Epistle The Elder to the elect Lady and her children Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may fitly be set to signifie no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an appellation fit to be used when the name is either unknown or concealed for in that case and not onely as a title of honour and dignity 't is ordinary to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which probably is grown to be in English Cyr or Syr so Joh. 20. 15. the woman taking Christ for the Gardiner and addressing her speech to him as one whose name was not known to her begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. But beside this it is observable that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Athenians and Curia among the Romans signifies the very same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ecclesia doth that is the assembly both as that signifies the Persons congregated either for civil or sacred uses and the Place where they thus meet See the worthy Sir Henry Spelman's Glossarie p. 195. And then the words will be best rendred the elect Church or congregation some which here is not thought fit to be mentioned by name or particularly That he names not this Church may be for the same reason for which among others he names not himself any otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elder viz. because of the persecutions that were then abroad in the world And indeed that both this and the third Epistle were designed to be sent clancularly and purposely avoided the eyes of men appears by the close common to both that he had many things to write but would not commit them to paper and ink 2 Joh. 12. and 3 Joh. 13. in respect of the hazard that that might bring either on them or him in case they were intercepted or fell into other hands then those to which he designed them Agreeable to this it is that we here have mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her children v. 1. and in the like manner v. 13. by which phrase the Christians of any Church are fitly signified the title of mother being so proper for a Church and so used Gal. 4. 26. the mother of us all But what Church it is that was here designed or what that other v. 13. we have no means to define any farther then by remembring that all Asia being as far as the Jewish Christians there the special charge and province of S. John and there being seven chief Churches or Metropolitical Sees in that circuit enumerated Rev. 1. 11. it is most probable that S. John being in one of these Churches at this time he wrote unto the other And if Ephesus were that to which he wrote from thence to be communicated to
the rest there will then be another ground of calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that literally signifies chief in power or authority Ephesus being indeed the chief Metropolis of all Asia V. 10. Neither bid him God speed This form of interdict here is an imitation of the practice of the Jewes in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anathema against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or apostates who were to be excluded not onely from commerce but from the smallest kind of ordinary salutation THE THIRD EPISTLE OF JOHN 1. THE Elder unto the well-beloved note a Gaius whom I love in the truth 2. Beloved I wish above all things that thou maist prosper and be in health even as thy soul prospereth Paraphrase 2. It is my fervent prayer for thee that it may be with thee in all outward things as it is in respect of thy soul that every thing may succeed prosperously with thee 3. For I rejoiced greatly when the brethren came and testified of the truth that is in thee even as thou walkest in the truth Paraphrase 3. For it was great matter of comfort and joy to me when the Christians that came out of Judaea came and told me of the sincerity of thy Christian course see note on 1 Cor. 13. g. and gave me assurance of thy perseverance 4. I have no greater joy then to hear that my children walk in truth Paraphrase 4. There is nothing that I more delight in in the world or of which I more abundantly rejoyce then to hear that those which have been converted by me do adhere to that profession and live after a true Christian manner 5. Beloved thou dost faithfully whatsoever thou dost to the brethren and to strangers Paraphrase 5. It is most Christianly done of thee to do as thou dost toward the poor Christians and strangers that have been among you Rom. 16. 23. 6. Which have born witnesse of thy charity before the Church whom if thou bring forward on their journey after a godly sort thou shalt do well Paraphrase 6. Who gave publick testimony of thy charity shewed to them And as then thou didst so it will be a pious work in thee to help them now again and furnish them for their travail see 1 Cor. 16. a. in publishing the Gospel and that in a Christian manner and for Christ's sake whose ministers they are 7. Because that for his names sake they note b went forth taking nothing of the Gentiles Paraphrase 7. For 't is on Christ's errand that they have taken this journey that is to preach the Gospel of Christ or for the testimony which they have given to the Gospel that is because they have published the Christian faith they have been driven out of their Countrey that is Judaea by the Jewes and being so they are also look'd on shiely by the Gentile Christians where they come v. 10. cast out by their Countrey-men the Jews for being Christians and not entertained with any kindnesse by the Gentile Christians for being Jewes 8. We therefore ought to receive such that we might be fellow-helpers to the truth Paraphrase 8. And therefore 't is but necessary that they be relieved by some and they that shall relieve them shall thereby have the comfort of co-operating and contributing their part toward the propagating of the Gospel of Christ 9. I wrote unto the Church but note c Diotrephes who loveth to have the preeminence among them receiveth us not Paraphrase 9. To this purpose I wrote to the Church but Diotrephes that would fain be Bishop there gives no heed to my Letters 10. Wherefore if I come I will remember his deeds which he doth prating against us with malicious words and not content therewith neither doth he himself receive the brethren and forbiddeth them that would and casteth them out of the Church Paraphrase 10. For which contempt of his I shall at my coming use some severity upon him and teach him to use me better especially seeing he is not content thus to slight and baffle me and to reject the Christian Jewes that come thither but farther restrains others that would not have been so unhospitable will not permit the Gentile Christians to receive them to their communion but utterly rejects them out of the Church 11. Beloved follow not that which is evil but that which is good He that doth good is of God but he that doth evil hath not seen God Paraphrase 11. Brethren be not ye followers of these evil ways but contrariwise follow all Christian meeknesse towards the Jewish Christians Rom. 14. 1. He that is kind and merciful and willing to receive all to communion is of a Christian temperâ—â—◠〈◊〉 shews himself to be but he that is malicious and proud and separates from others knows not what belongs to Christianity 12. Demetrius hath good report of all men and of the truth it self yea and we also bear record and ye know that our record is true Paraphrase 12. Demetrius indeed a Gentile convert hath a very good testimony from all men that know him and indeed hath done many things which testifie more fully of him then the suffrages of men can doe And the same testimony I and others with me give him also and ye know that what we say is true 13. I had many things to write but I will not with ink and pen write unto thee 14. But I trust I shall shortly see thee and we shall speak face to face Peace be to thee Our friends salute thee Greet the friends by name Annotations on the third Epistle of John V. 1. Gaius Who this Gaius was cannot certainly be affirmed That it is the same that is mentioned by S. Paul Rom. 16. 23. may seem probable by that which is there said of him that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person that entertained Paul and the whole Church or generality of Christians in like manner as here ver 5. Gaius is said to have been very kind to the brethren and to the strangers and to have furnished them for their journey in a very liberal manner But one circumstance there is which is of force against this This Gaius Rom. 16. appears to be a Corinthian and so to be mentioned there from whence S. Paul writes the Epistle as his host and so as an inhabitant not a stranger there And then there is little reason to doubt but that this is he that is mentioned 1 Cor. 1. 14. as one that was there converted to the faith and baptized by Paul whereas the Gaius here is by S. John called his son or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. which signifies him to have been begotten in the faith that is converted by S. John Another of that name there is mentioned Act. 19. 39. of whom it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-travailer of Paul and this was a Macedonian and of the
had gotten the victory Or secondly applying it particularly to this Church the meaning may be that Christ should have faithfull servants in Judaea and continue to have so to all eternity which hath yet been made good through all changes and vicissitudes under the Pagan and Christian Emperors first and since under Saracens and Turks V. 18. Nations The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only belong to other nations in opposition to the Jewes the Ethnicks or heathens as we call them though when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used that is the particular notion of it but also to Palaestine either all together as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Orig. cont Celsum 1. 4. are the Jewes in contradistinction to others or to the several parts of it divided not into Tetrarchies Judaea one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Galilee another c. and so saith Josephus of Galilee that it was the valiantest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation of Palaestine the powerfullest and best fortified when he speaks of Vespasian's overcoming it And so in the Gospels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation against nation Mat. 24. 7. Mar. 13. 8. Luc. 21. 10. and Joh. 11. 48 51 52. and c. 18. 35. and in many other places and agreeably the Tetrarch of any one of these was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Author Ethnarcha of which â—ee Baronius ad An. Chr. 2. August 49. And not only in the Singular number but also in the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 21. 25. the distresse of nations that is of the several parts of Palaestine noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the land which belongs to that peculiarly see Note on ch 7. a. to the inhabitants thereof the Jews and not to the heathens in the rest of the world For so that text referres speaking of their distresse and great consternation see Note on Rev. 6. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their deanimation for fear and expectation of what would come upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world that is that whole people see Luc. 2. 1. So Act. 4. 25. out of the Psalmist the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations and people that murmured against Christ are sure the people of the Jewes and are express'd v. 26. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings of the land and the rulers by the Kings meaning Herod who had the rule of them under the Romans Pontius Pilate c. and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers or chief men among the Jewes which v. 27. is expressly set down Herod and Pontius Pilate with the nations and people of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is a place directly parallel to that which we have now in hand both referring to that of Psal 2. and so this also must be taken in that sense See Note on Mat. 24. c. Ib. Destroy the earth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to corrupt in that sense that wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being themselvs corrupted and have their very understanding perverted by custome of unnatural sins doe corrupt others see Note on 2. Pet. 1. b. and on 2 Pet. 2. b. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the land and people of the Jewes see Note on ch 7. a. And so the Gnosticks that infused their filthy doctrines and corrupt practices into the Jewish believers may probably here be called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that corrupt the land which are here to be destroyed and so were most notably saith Eusebius CHAP. XII 1. AND there appeared a great wonder in heaven a woman note a clothed with the sun and the moon under her feet and upon her head a crown of twelve starres Paraphrase 1. Another vision is here set down either the heaven or the aire made the scene whereon 't is represented thus And methought I saw a woman signifying the Church of Christ thereby and that woman that Church shining most illustriously with those graces which Christ the Sun of righteousnesse had bestowed upon it and thereby much outshining the Jewish state of imperfection before Christ came which was now also destroyed and this Church founded in the twelve Apostles which as teachers thereof are best compared of starres ch 1. 20. and those as so many gemmes in the crown of the Church that is principal persons in the constituting this kingdome of Christ 2. And she being with child cried travailing in birth and pained to be delivered Paraphrase 2. And this woman was with child and ready to bring forth that is by the preaching of the Apostles and Apostolical men was in travail to produce Christians see Gal. 4. 19. that is children to Christ over all the world 3. And there appeared another wonder in heaven and behold a great red Dragon having seven heads and ten horns and seven crowns upon his heads Paraphrase 3. And on the other side methought there was a Dragon that is the devil that great enemy of Christianity who had for a long time the city of Rome so religiously devoted to the worship of Idols that is of devils 1 Cor. 10. 20. under his command and all the principalities under it the first noted by the seven heads that is the seven hills on which the city was built the other by the ten horns c. 13. 1. and 17. 9 and 12. and that city noted by the seven heads was the Imperial city and so had as many crowns on the heads 4. And note b his tail drew the third part of the starres of heaven and did cast them to the earth and the dragon stood before the woman which was ready to be delivered for to devour her child as soon as it was born Paraphrase 4. And the Devil to oppose the prospering of the word of Christ and preaching of the Gospel made use of subtilty by the false doctrine of Simon and the Gnosticks to corrupt the doctors and people of the Church and having succeeded prosperously in it in Samaria and other places attempted the same also at Rome that as soon as any turned Christians they should infâ—se their doctrines into them see note on 2 Tim. 3. a. and 2. Thess 2. 5. And she brought forth a man-child which was to rule all nations with a rod of iron and her child was caught up unto God and to his throne Paraphrase 5. And there came into the Church many Christians in the city of Rome that imperial city v. 3. who proved very constant and faithful to Christ and so a Church was establish'd there which should convert many to the faith of Christ by preaching the word which is the rod of iron that is spiritual sword or scepter of Christ the instrument of managing his spiritual kingdome see ch 2. note o. unto them And as soon as a Church was planted here it was
in the infancy endangered to be devoured by the Dragon the devil assistd by the Roman power the persecuting Emperour Nero about the tenth year of his reign had it not been wonderfully preserved by God 6. And the note c woman fled into the wilderness where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days Paraphrase 6. And soon after the Christians were by edict forbidden throughout the Empire but God preserved his Church in this persecution which lasted three years and an half 7. And there was warre in heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels Paraphrase 7. And there was a great contention at Rome between Simon Peter on one side the planter of the Christian faith and Bishop of the Jewish Christians and so maintainer of Michael's or Christ's cause there and Simon Magus that Apostate servant of the Devil at his second coming to Rome in Nero's time the one contending for Christ the other against him see note on 2 Tim. 3. a. 8. And prevailed not neither was their place found any more in heaven Paraphrase 8. And Peter and the cause of Christ prevailed against him for thought at his former coming to Rome in Claudius's dayes Simon was there worship'd for a God and at his second coming much favoured by Nero yet upon his undertaking to fly in the aire by Peter's prayers he was cast down and maimed in the fall and through pain and shame forced to cast himself headlong down from the top of an house see 2 Tim. 3. a. 9. And the note d great Dragon was cast out that old serpent called the Devil and Satan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him Paraphrase 9. And by this means the Devil that doth so oppose the Christian faith and reduce men to heathenisme and to corrupt living was cast out of his unlimited power in mens hearts and many upon this victory of Peter over Simon Magus turned Christians 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren in cast down which note e accused them before our God day and night Paraphrase 10. And this was matter of joy to all the Christians nay to the angels of heaven who therefore praised and magnified the power of the Christian doctrine which had cast out the eminent piece of hypocrisie out of the Church the doctrine of the Gnosticks which did really infuse that into Christians for which the devil is wont to accuse the servants of God falsely and gave an essay of it in his charging of Job c. 1. 11. to wit that in time of persecution they will deny and forswear Christ 11. And they overcame him by the blood of the lamb and by the word of their testimony and they loved not their lives unto the death Paraphrase 11. And the faithful sincere Christians Peter and Paul and divers others having the patience and constancy of Christ before their eyes who laid down his life for them and his frequent doctrines of taking up the cross and following him resolved to do so as he had given them example and command and this was a victory over Satan and these instruments of his the Gnosticks which would have seduced all the Christians from their constancy 12. Therefore rejoice ye heavens and ye that dwell in them Wo to the inhabitants of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time Paraphrase 12. A thing much to be applauded rejoiced at by all good men and angels But upon this the devil was hugely inraged to see his subtilty the tail of this serpent v. 4. the false doctrines and infusions of these hereticks thus miscarry and therefore in the rage of his knowing that if he did not bestir himself mightily Christianity prevailing in the purity and sincerity of it would utterly be his ruine and that suddenly he set a-foot the persecution against the whole Christian Church by Nero's edicts in a sharp manner 13. And when the Dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man child Paraphrase 13. By this to revenge himself upon Christianity for the destruction of Simon his beloved instrument 14. And to the woman were given two wings of a great Eagle that she might fly into the wilderness into her place where she is nourished for a time and times and half a time from the face of the serpent Paraphrase 14. And so not only at Rome v. 6 but in all other parts of the Roman Empire Christianity was persecuted and the Christians forced to flie some one way and some another as they had been Acts 8. 1. by which means they were by the providence of God kept safe for some while see v. 6. 15. And the serpent cast out of his mouth waters as a floud after the woman that he might cause her to be carried away to the floud Paraphrase 15. Mean-while Satan used all means to pursue the Christians whither they fled raising up persecutions from Nero against them in the provinces by which he hoped to have utterly drowned and destroyed the Church 16. And note f the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth Paraphrase 16. But these afflictions and calamities which the devil designed the Christians were diverted by the seditions raised by the Jewes against the Romans by which means it came to passe that all the malice which was by Satan designed against the Christians fell actually upon the Jewes under Vespasian and Titus and so at the time the persecution of the Christians was necessarily cooled and fell upon the Jews their greatest enemies 17. And the Dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandments of God and keep the testimony of Jesus Christ Paraphrase 17. And this was a great vexation to Satan to see Christianity thrive the better by this means and therefore he set to his former design again that of setting the Emperors upon persecuting the Christians viz. the pure Orthodox of them that stood out constant in confession of Christ and would not for acquiring safety join with the Jews or Gnosticks and comply with them And this persecution now designed by Satan is that which fell out under Domitian the subject of the next vision c. 13. Annotations on Chap. XII V. 1. Clothed with the Sun and What notion is here to be affix'd to the Sun and Moon may thus most probably be resolved The Sun being the Spring and fulness of light communicating to