of Jerusalem that one city but the Bishops of all Judaea now met in Councell at Jerusalem v. 4 6 22 23. which joyned in making that deâ—ree ch 16. 4. and so ch 21. 18. when Paul again went up to Jerusalem and address'd himself to James the Bishop there it is added as in Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the Elders were there An image or representation of which Councel we have Rev. 4. 4. 11. 16. One sitting upon the throne The Bishop of Jerusalem as Metropolitan sitting in the midst and four and twenty Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about in fashion of a crown or semicircle sitting on thrones on each side of him in white garments and golden crownes or mitres the characters of Episcopal Dignity and seven lamps of fire the Emblems of seven Deacons ver 5. waiting on them And as the Bishops of Judaea being at Jerusalem are thus fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders not of the Church of Jerusalem but either simply Elders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or in Jerusalem noting only the place where they met in Councel not of which they were Elders or Governours So Act. 14. 23. it is said of Paul and Barnabas passing through Lystra Iconium and Antioch that having confirmed the Churches they ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders Church by Church that is a Bishop in every Church one Governour in Lystra another in Iconium another in Antioch And so c. 20. 17. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church of Asia are the same that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops of the flock v. 28. set over them by the holy Ghost to wit the Bishops of all Asia who saith Irenaeus were called together ab Epheso reliquis proximis civitatibus from Ephesus and the rest of the cities neer l. 3. c 14. To all which places in that book of the Acts belongs that saying of Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of the Acts uses to call Bishops Elders So Tit. 1. 5. when Titus is said to be left in Crete to ordain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders city by city there is little doubt but as Titus was Metropolitan of that Iland in which there were said to be an hundred cities and Gortyna the Metropolis so the Elders in those severall cities were a Bishop in each and so they are distinctly called ver 7. and the same directions given for the ordaining of them and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to Timothy are given for the Bishops and Deacons 1 Tim. 3. And the Greek Scholiasts say distinctly on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls the Bishops Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle left Titus to constitute Bishops having first made him Bishop and Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had Commission to ordain Bishops under him and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was intrusted with the judging and ordaining of so many that is an hundred Bishops So 1 Tim. 4. 14. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eldership that laid hands on Timothy and made him Bishop may well be resolved to be the Bishops or Apostolical men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were vouchsafed the favour to be Apostles saith Theodoret who with S. Paul 2 Tim. 1. 6. consâ—crated him Thus S t Peter calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter the Elder 1 Pet. 5. 1. and S t John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder John 2 Joh. 1. and 3 Joh. 1. And accordingly saith St Chrysostome on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Eldership he means not those that were in his daies called Presbyters but Bishops for Presbyters did not ordain Bishops and so Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbytery that is Bishops and so Ignatius calls the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbytery of the Church And Theodoret renders the reason of the appellation for so saith he the holy scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd the chief men of Israel the Senate or Eldership So 1 Pet. 5. 1. and 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders among you are no doubt the Bishops in all the dispersions of the Converted Jewes of whom it is there said that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 2. doe the part of the Pastor and Bishop Some other places there are where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly signifie a lower order if any such there were in those times but yet it is not certain that they doe so Such is that 1 Tim. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebuke not an Elder and ver 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive not an accusation against an Elder where 't is the opinion of Epiphanius that Bishop Timothy's power over the Presbyters is spoken of But when it is remembred that Timothy was not only a Bishop but of a Metropoliticall See the chief of all Asia and so a Metropolitan and he appointed by Paul to ordain Bishops there whose qualifications are therefore set down and those of Deacons but no mention of a middle order there is no doubt but those Bishops of inferior Sees ordained by him were also accusable and rebukable before him in the same manner as Theophylact said of Titus that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination of so many Bishops was committed to him And therefore though S t Chrysostome explaining those places interpret them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all old men and some circumstances in the Context incline to that sense yet having made this question what should be done in case the faults were confess'd but had no witnesses but only an evil suspicion he answers and so also Theophylact and Oecumenius in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle had answered above He ought to have a good testimony from them that are without which plainly referring to the qualifications of Bishops 1 Tim. 3. 7. must suppose the Elders to denote Bishops in that place also and so again saith Chrysostome on that other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is manifest that he was intrusted with Churches or indeed with a whole nation that of Asia wherefore S. Paul discourses to him of Elders Where the mention of Churches in the plural and of all Asia over which Timothy was placed must interpret Elders of Bishops there A third place there is in that Epistle 1 Tim. 5. 17. Let the Elders that have ruled well be thought worthy of double honour which may also very commodiously be interpreted of the Bishops the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prefects of Churches so styled by Justin Martyr and others and those discharging their office duely and besides the farther instructing or teaching their Churches already constituted labouring and travailing in the preaching the Gospel to them that
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
came from you Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ Paraphrase 26. Persons with which we have little reason to find any fault in what they have asserted in this matter of difference but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness and run the hazard of their lives for the Gospels sake and for the service of Christ 27. We have sent therefore Judas and Silas who note c shall also tell you the same things by mouth Paraphrase 27. We have sent I say with them Judas and Silas on purpose that they might tell you by word of mouth more at large what here we write more briefly 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burthen then these necessary things Paraphrase 28. viz. that we the Bishop of Jerusalem to which as the prime Metropolis all Syria and Antioch doth belong together with Peter and John the Apostles here abiding and the Bishops of Judaea all together in councel having prayed to God to send his holy Spirit to abide among us and to lead us into all truth have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision or other Judaical observances ordinarily required of all that will be Jewish Proselytes or enter into the Mosaical Covenant or to any more then those few things that have among the Jewes been required of all Proselytes of the gates that is of all the Gentiles that were in any wise permitted to come into their â—emple to worship God 29. note d That ye abstain from meats offered to Idols and from blood and from things strangled and from fornication from which if ye keep your selves ye shall doe well Fare ye well Paraphrase 29. viz. to observe the seven precepts of the sons of Adam and Noah which sort of precepts if you observe there shall be no more of the Mosaical Law required of you particularly circumcision shall not 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle Paraphrase 30. calling the Church together presented the Decretal Epistle to them in the presence of the whole congregation 31. Which when they had read they rejoiced for the consolation Paraphrase 31. And when the Church had received and read the letter they were much joyed at the approbation of their practise by the Apostles see note on Joh. 14. b. 32. And Judas and Silas being note e prophets also themselves exhorted the brethren with many words and confirmed them Paraphrase 32. And these two Bishops of Judaea were indued with a prophetick Spirit able to expound and interpret Scripture and usually employed in confirming and building up believers in the faith and accordingly thus they did here 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles Paraphrase 33. And when they had stayed at Antioch some time they took their leaves to depart with farewells and thanks and prayers for their prosperity v. 40. see Mat. 10. 13. and the like to those of Jerusalem James and Peter c. which had sent them 34. Notwithstanding it pleased Silas to abide there still Paraphrase 34. But upon some occasion Silas chose not to return yet but stayed with Paul and Barnabas 35. Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord with many others also Paraphrase 35. And Paul and Barnabas stayed at Antioch instructing them that had received the faith and revealing it to them that had not and so did also divers others of the disciples which came thither c. 11. 19. 36. And some daies after Paul said unto Barnabas Let us goe again and visit our brethren in every city where we have preached the word of the Lord and see how they doe Paraphrase 36. and see how they advance in the knowledge of Christ and confirm them ver 41. 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work Paraphrase 38. But because this John had left them when he went from Pamphylia c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their businesse Paul resolved he should not be taken with them 39. And the contention was so sharp between them that they departed asunder one from the other and so Barnabas took Mark and sayled unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the grace of God Paraphrase 40. to the favour and mercy of God 41. And he went through Syria and Cilicia confirming the Churches Annotations on The Acts of the holy Apostles Chap. XV. V. 14. Visit the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint joyned with an Infinitive Verbe not an Accusative Noune after it signifies to be pleased to delight Jer. 32. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will rejoyce or delight It is true the word signifies to visit Luke 1. 68. and that may be thought also to have at some distance an Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy after it v. 72. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is another kind of phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no Noune after it but onely and immediately an Infinitive mood and so is parallel onely to that before mentioned in the Septuagint and so in reason must be interpreted V. 24. Subverting your soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove or transferre as Gal. 1. 6. mens minds to carry them from one object to another so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to transpose and Budaeus that it is properly of those who gather up their goods and goe somewhither else and again Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removing to some other place and so here to infuse some new false doctrine into them V. Shall also tell The participle present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used in the sense of the future who shall tell dicturos and so 't is frequent in these writers Act. 21. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the ship was to be unladed of its burthen and so Mat. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is Christ to be born and 1. Cor. 15. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can it be that the dead shall be raised and with what body shall they come So Joh. 14. 19. ye see me and the world seeth me no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense where the sense is ye shall and the world shall not see me in
of the Presbyters of each city where there were such about their Bishop and of the Bishops of the Province about their Metropolitane see Note c. it might as properly be applied to Presbyters as to Bishops Now for the number of twenty four that I suppose was exactly the number of the Bishops of Judaea at that time all beside the Metropolitane Bishop of Jerusalem answerable to the number of the heads of the courses of the Priests 1 Chron. 24. who seem as such to have been taken into the Sanhedrim though the records of those times being obscure afford no demonstration of this circumstance V. 5. Seven spirits The seven spirits of God here are the ministring spirits or Angels see Note on ch 1. b. that attend and wait upon God as apparitors or serjeants or officers to attend the judicature to cite and bring malefactors before it and are represented here by the seven Deacons in the Church of Jerusalem attending on the Bishop Act. 6. but those like lamps of fire burning in respect of the glory and brightnesse wherein Angels are wont to appeare V. 6. In the midst of the throne That which is here said of the placing of the living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of the throne and round about the throne may I suppose be thus most commodiously explained that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the throne shall signifie at the former part that which is most visible to the company so to be set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst Act. 4. 7. is in a conspicuous place all one with before them Act. 22. 30. and being called forth Act. 24. 2. and in like manner to stand up in the midst Act. 1. 15. is so as he may be seen and heard best by all that are present And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about which must needs be opposite to that will signifie behinde or at the hinder part and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about will straight appear to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the back or behinde see Note i. Which being granted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst will necessarily denote the two foremost points of the chair or throne where two of the living creatures are placed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the two hindmost and so all the four living creatures will be disposed of at each corner one Others I see have conceived the two which are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of the throne to have been placed one before and the other behind and consequently the two that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about to be one on each side but this cannot well be imagin'd without incommodating the judge before whom he stands unlesse one be placed upon the steps of ascent to the throne and so below the space on which the throne was set which cannot probably be yielded because the throne and this place where this living creature would be placed would not then make up one space as it seems to doe ch 5. 6. where the lamb is said to be in the midst of the throne and of the four living creatures supposing all these to make up but one space But howsoever this be this placing of the living creatures so near the throne doth by the way make it appear that this representation here referres not as might be thought to the encamping of Israel about the Ark Num. 2. because here the four living creatures are set close to the throne and as appears chap. 5. 6. nearer then the four and twenâ—â— Elders whereas the standards in Numbers are appointed to be pitched farre off c. 2. 2. the Tribe of Levi immediately environing the Tabernacle and the camps environing that v. 17. Ib. Four beasts Who these four living creatures were in this representation may in proportion and analogie with what hath ben said be conjectured also And to that purpose it may be observed that they are both here v. 9 and 10. and c. 5. 6. set betwixt him that sat upon the throne and the four and twenty Elders which may probably conclude them to be four Apostles who will be acknowledged to be superiour to the Bishops of Judaea and may also in some sense be conceived inferiour in that Council of Jerusalem to James advanced to be Bishop that is supreme ruler there at least to be there in another capacity then he was as transcendent persons accordingly standing about the throne and not as regular members of the assembly For thus saith Clemens Hypotypos l. 5. Peter James and John chose James the brother of the Lord Bishop of Jerusalem where Ruffinus reads Episcopus Apostolorum Bishop of the Apostles and though they three were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Christ preferred and more honoured then all the rest of the twelve yet did they not contend one with another for this dignity but unanimously conferred it on James the Just who is therefore in Scripture oft called an Apostle see Note on Gal. 2. f. Now that Apostles are meant by these living creatures and also who those four Apostles were may appear by comparing this Council or judicature here represented with the Councill of Jerusalem Act. 15. There it is certain that the Bishop James presided v. 13. together with the Elders or Bishops of Judaea v. 6. and then besides and before these Elders are mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles ver 2 4 6. and Peter is one of them v. 6. and though not there named John also Gal. 2. 9. his brother James that was wont to â—be there being before this put to death Act. 12. 2. And so there are two of them and why may not Paul and Barnabas separated before that time to Apostolacy c. 13. 2. certainly present in this Council be the other two That any other Apostle was then there doth not appear and 't is evident that these four were and from them and the Elders jointly are these decrees sent to the Churches of Syria and Cilicia v. 23. The learned H. Grotius I perceive hath fallen very near upon this conjecture only he hath placed James the brother of the Lord that is the Bishop himself which cannot be imagined in stead of John and Matthew in stead of Barnabas upon no other reason but because Matthew is found to have continued long in Judaea But referring the matter as the representation here doth to a Councill at Jerusalem it will be most fit to pitch on those four who were in that one Scripture-Councill there present And if it be objected that Paul and Barnabas were sent thither from Antioch at this time and therefore may not seem so properly to belong to that place to that I answer First that those two being by the holy Ghost's appointment separated to be Apostles they were not affix'd to any Diocese or Province as ordinary Bishops were but had an
Saints of the earth have but a weak claim to one of these and perhaps as weak to the other which is never seated but in an humble breast so if they had the best claim of any men now in the world it would not raise or intitle them to the gift of Revelation any more then of Tongues and Miracles of New light then of speaking Arabick removing mountains or foretelling things to come § 10. Two other places there are in the next chapter Joh. 8. which sound as much for the interest of the Pretenders and signifie as little v. 31 32. If ye continue in my word c. ye shall know the truth and the truth shall make you free But that must be expounded by another idâ—ome of the Sacred dialect taken notice of and exemplified Mat. 9. Note d. when one thing onely being designed to be said another is premised preparative to it And so here to them that continue in Christ's word that is in constant obedience to it the promise is that the truth shall make them free that is that the doctrine of Christ being thus continued in shall procure them a most valuable freedome To which continuing in Christ's word the receiving the knowledge of the truth being preparative it is accordingly set down before it but not as part of the promise being necessarily presupposed in the condition Christ's word v. 31. and the truth being all one and the knowing it pre-required to continuing in it However nothing of New light can possibly be intimated by this knowing the truth but onely that which by Christ's preaching was made known unto them § 11. The second place in that chapter is v. 43. Why doe you not understand my speech Even because you cannot hear my word But that hath no more aspect on this matter then the former had 'T is only the rendring an account of the reason why Christ's expressions seemed strange unto them why they did not acquiesce in believe all he said unto them but still disputed against it viz. the disagreeableness of his doctrine to their carnal humors and fancies their impatience of such severe precepts as he came to propose to them § 12. Another ground is fetch'd from 1 Cor. 2. in many verses thereof which are sufficiently cleared and vindicated to their proper sense by the several Paraphrases upon them but especially v. 15. He that is spiritual judgeth all things c. But how little that belongs to the justifying this claim will soon be discerned by inquiring who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual there without question such an one as is said to have received the Spirit which is of God v. 12. Such were the Apostles and others of that time which by the descent of the holy Ghost were taught and instructed in all things which belonged to their office to reveal to the world to whom they had Commission to preach And of such an one there is no question but that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerneth all things comes to the knowledge of all those parts of God's will which have before been kept close with God as mysteries which the Angels knew nothing of but are now by Christ and his Spirit which saith he should teach them all things convincingly made known to have been the subject of the antient prophecies And the arguments that such an one useth to convince others being not fetch'd from humane reason or the Artist's Topicks of probation but only from proofs afforded by this Spirit of God Miracles gifts of Tongues Voices from heaven old Prophecies c it therefore follows that as he by these means comes to know these mysteries so no worldly wise man Philospher or the like called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animal man before is qualified to argue or dispute against him And so this hath no propriety or peculiarity of aspect on these future times wherein as that which was revealed to those Apostles is sufficiently communicated to us by ordinary means in the writings of the Scripture so there can be no necessity or use of extraordinary § 13. Others are pleased to argue from 1 Joh. 3. 24. Hereby know we that he abideth in us by the Spirit which he hath given us But that will soon vanish if we observe the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit enlarged on in Note on Luk. 9. e. in many places of the New Testament for the temper absolutely or more strictly a gracious pious temper or disposition of minde and so the Spirit which he hath given us may there very commondiously signifie that gratious charitable disposition which being so eminently in Christ is by his example and his precepts recommended and by our continuing in his discipleship communicated to us and wrought in us The understanding it so in that place is very agreeable to the former part of the verse he that keepeth his commandements dwelleth in him and he in him that is every obedient servant of his continueth in Christ that is adhereth to Christ and Christ continueth in him and so he receiveth all gracious influences from him particularly that of charity or loving his fellow-Christians as Christ gave us Commandment v. 23. that special piece of Christian temper so largly exemplified and so strictly required by Christ of all his Disciples And so again we see the phrase used c. 4. 13. By this we know that we abide in him and he in us because he hath given us of his Spirit The ground of that speech is laid v. 12. If we love one another God abideth in us and his love is perfected in us that is our charity to others is an evidence of our continuing to receive divine infusions and influences from God for love or charity is such and that a proof that we have transcribed imitated that love which he hath exemplified to us for this is meant by his love being perfected in us as his sufferings are filled up and perfected in us when they are imitated by us when we suffer for well-doing as he did the end of a copie or pattern being this that we shoul transcribe it and so the taking it out imitating it as we ought to do the only way of giving it its due perfection And so that whole verse is but a Paraphrase on that speech of Christs By this shall all men know that ye are my disciples if ye love one another Christ bringing his scholars and followers up in the practice of this duty beyond all others And upon this is built that which immediately follows and so it must be interpreted by it By this we know that we abide in him and he in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or that he hath given us of his Spirit that is this is a sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we may conclude our living like disciples of his our not having forsaken him as other uncharitable Gnostick hereticks appear to have
there God is said peculiarly to be present Hence it is that the well Lahairoi where the Angel appeared to Hagar Gen. 16. 7. 14. is by the Hierusalem-Targum Gen. 24. 62. styled Beer the well ubi manifestata illi fuit praesentia Domini majestatica where the majestatick presence of the Lord or the presence of God in majesty was manifested to her And so the Sanctuary where by the Cherubims God exhibited himself is called by the same phrase Gloria majestaticae praesentia Domini The Glory of the majestatick presence of the Lord Gen. 40. 34. So in the delivering of the Law which the Author to 〈◊〉 Hebrewes c. 2. 2. saith was spoken by Angels God saith Ex. 19. 11. the Lord will come down in the sight of all the people and I have talked with you c. 20. 22. Now how those Angels the good Angels the Courtiers of God appeared may be collected in generall from their title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels of light in reference to a lucid shining flaming appearance as the Philosopher saith that if God would take upon him a body it would certainly be light but more distinctly from the story of it Mat. 28. 3. His appearance vvas as lightning and his garment vvhite as snovv as Luke 9. 29. 't is said of Christ on mount Tabor his cloathing was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhite and flashing as lightning doth i. e. a bright shining cloud such as in Exodus is call'd a cloud by day but fire by night a pillar of cloud Deut. 31. 15. or fiery appearance in the midst of a white cloud as of a garment i. e. cloathed or encompass'd with it which is directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lightsome cloud even now mention'd and so generally the Scechinah by which the Hebrews use to expresse Gods presence on earth is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory from Exod. 24. 16. the glory of the Lord abode c. see Note on Rom. 1. f. and c. 9. c. and Jo. 1. c. and that glory generally express'd by Painters by the rayes or beams of the Sunne or light because that is the liveliest resemblance of it as 't is set down Luke 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord shone about them which is added to the mention of the Angels coming to them And so God's promise of coming to the people on Sinai the third day c. 19. 11. is thus performed v. 16. there were thunders and lightnings and a thick cloud upon the mount And agreeable to this it is that in that other visible descent of the holy Ghost upon the Apostles Act. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were seen by them tongues parted or divided as of fire and it i. e. the fire or that so like fire sat or rested on every of them That which appeared was cloven or divided tongues as of fire several flashes or beams as of fire in the shape of tongues divided as it is easie to conceive by a flame cleft asunder in many places according to the natural motion of flames of which every part as it extends it self in longitude grows more Pyramidal and so divides from the part next to it and one of these divisions did as it were lambere lick and so rest upon the head of every of the Apostles according to the Hebrewes phrase or idiome who for flame of fire use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tongue of fire Isa 5. 24. because a flame is of that form say they Somewhat like this hath the appearing of Angels generally been in the Scripture see Exod. 19. 18. where God descends on the mount in fire gloria praesentiae divinae in flamma ignis saith the Jerusalem-Targum the glory of the divine presence in a flame of fire which is but the explication and rendred as the reason of what was said before v. 16. of the lightning and thick cloud or thick cloud or darknesse where God was Gen. 20. 21. and therefore Psal 104. 4. his ministers i. e. Angels ministring to him are said to be a flaming fire Thus in the first mention of it Gen. 3. 24. the Jerusalem-Targum reads gloriam divinae praesentiae supra duos Cherubinos collocavit he placed the glory of the divine presence upon two Cherubims where in the Hebrew we find the two Cherubims and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming sword we read it but it may perhaps be better rendred a flame of sword i. e. of separation division 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred sword signifies division as is exemplified by Mat. 10. 34. compared with Luke 12. 51. where instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sword in one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 division in the other and then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flame of division or partition there signifying that appearance to be a bright shining as of fire and that parted one from another in many places to turn every way saith the text will be somewhat answerable to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided in the Acts in respect of the division of the fire that appeared in several branches but certainly in respect of the fire By all that hath been said the meaning of the words in this place may be conceived to be this The heavens were opened to Christ and the Spirit of God himself invisible and taking no bodily form or shape upon him was by John seen to descend upon him as a Dove descendeth and lighteth on any thing or as it were a dove that which appeared someway resembling a dove with the wings spread abroad and hovering over one viz. Angels the token of God's or the holy Ghost's presence appeared in a bright shining cloud or a flash of lightning in a cloud and this stooped down upon him and with that lightning thunder and with that thunder a voice v. 17. see Note on Acts 19. b. And this as the solemnity of his Consecration Imposition of hands as it were from Heaven by which he received his commission to his Prophetick office which he after communicated to his Apostles in a manner somewhat like Acts 2. 2. V. 17. Beloved son Those words of the Father from heaven both here and at the Transfiguration c. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is my beloved Sonne in whom I am vvell pleased were by him deliver'd with an intention that they should be understood to relate to that Prediction before deliver'd concerning the Messias Isa 42. 1. This will not so easily and so clearly appear by comparing these words with that Prophecy either in the Hebrew or the Greek because for beloved here and c. 17. 't is chosen there for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom I am well pleased here and c. 17. the Septuagint there have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul hath accepted him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my son here and c. 17. 't is there in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉
if without such demonstrative evidence thou hadst believed and so is their faith who have believed without it 30. And many other signes truly did Jesus in the presence of his disciples which are not written in this book 31. But these are written that ye might believe that Jesus is the Christ the son of God and that believing ye might have life through his name Paraphrase 31. Messias Annotations on Chap. XX. V. 11. Looked into the sepulchre Some difference there seemeth to be betwixt these narrations in this and in S. Lukes Gospel As 1. Maries going to Peter and his coming to the sepulchre are here set down before the appearance of the Angels but in Luke the vision of the Angels is first mentioned c. 24. 4. and her going v. 9. and Peters running to the sepulchre v. 12. And in the other Gospels there is no mention of her going till she had seen the vision This seeming difference will be reconciled only by observing this one thing which hath been formerly observed Note b. on the Title of the Gospel and Lu. 6 Note d. that Luke writing from notes which he had collected from eye-witnesses and not from his own knowledge obsâ—â—ves not so exactly the order of time where things 〈◊〉 done or spoken but oft-times in another method puts together things of affinity to one another though not done or said at the same time and so here sets down all that concerns the women together and then after that which concerns Peter though part of that which concern'd the women were done after that which is mentioned of Peter The punctuall observation of the order being not necessary when the things themselves are truly recited The true order of the story seems to stand thus Mary and the women came to the sepulchre Mat. 28. 1. Mar. 16. 2. Lu. 24. 1. Job 20. 1. and coming they find that before they came an Angel with an earthquake had rolled away the stone Mat. 28. 2. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was an earthquake must be taken in the time perfectly past there had been an earthquake and an Angel had rolled away the stone for in all the other Gospels it is said at their coming Mat. 16. 3. that it was rolled away and they found Mat. 28. 2. and here she seeth the stone rolled away and then going in they found not the body of Jesus Lu. 24. 2. Upon this Mary runs to Peter John which passage is only mentioned here Then Peter Lu. 24. 12. and Peter and John here run to the sepulchre and satisfie themselves of the truth of her report having done so Peter in Luke and both of them here v. 10. return to their own abodes Where by the way the phrase here used for their returning home being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went away again or back to themselves gives us reason to think that Lu. 24. 12. the words should not be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he departed wondring in himself c. but he departed to himself that is to his place of abode wondring c. While they returned the women it seems stay at the sepulchre Mary here v. 11. and the women Lu. 24. 4. doubting what it should be and then follows the appearance of the Angels one or more two here v. 12. and Lu. 24. 4. one in Matthew and Mark sitting on the stone Mat. 28. 2. on the right side of the monument Mar. 16. 5. which being supposed to be one and the same Angel doth not yet exclude a second mentioned by these other two Evangelists The Angels speake to the women in all the Gospels and assure them of the resurrection of Christ and upon that the women depart to tell the news This is here said in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having said this she turned backward not that she did so before she received any answerâ— her speech but the answer being at large set down in all the Gospels that Christ was risen that he had before told them he should rise Lu. 24. 7. that they should carry the disciples word of it and that they should see him in Galilee Mat. 28. 7. Mar. 16. 7. there was no need for John that wrote those things especially that were omitted by the other to mention this And therefore supposing that answer to intervene after her speech to the Angel it follows agreeably to the other Gospels that she departed from the sepulchre now the second time to report his resurrection to all his disciples according to the Angels appointment And in that passage all the Evangelists concurre Lu. 24. 9. the women returned which is all one with she turned backward here And in Matthew and Mark they went out with hast to tell the disciples V. 21. So send I you The Jews have a saying that A mans Apostle is as himself that is is his vicarius or proxy For the Jews had Apostles whom they sent on their affairs into the countries and are not to be looked on as bare messengers but as their proxies or deputies to receive their dues and to act for them So Saul was an Apostle of the Consistory to Damascus Act. 9. with letters of Commission from the Rulers Thus the Twelve after Christs departure had others whom they sent on some parts of their charge and then they were called their Apostles So Paul and Barnabas had John Act. 13. 5. Paul had Timothy and Erastus Acts 19. 22. and Marke 2 Tim. 4. 11. These when they were employed in preaching the Gospel to them that had not yet received it the Scripture calls Evangelists that is disciples of the Apostles sent with commission by them to publish the Gospel where the Apostles could not go and therefore are by S. Paul placed next the Apostles 1 Cor. 12. 28. Ephes 4. 11. Thus Philip the Deacon being employed by the Twelve to Preach at Samaria is called Philip the Evangelist Act. 8. 5 12. and c. 21. 8. so was Steven to the Jews Act. 6. 9. and so Timothy 2 Tim. 4. 5. Phil. 2. 19. and so Luke and others are called Apostles of the Churches 2 Cor. 8. 18 19 23. and as such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ the word which is used to denote the presence of God in any place and so there intimates the presence of Christ in them his substitutes or proxies Thus S. Peter preached at Rome by himself at Alexandria by S. Mark his Apostle S. Paul at Rome by his Apostles of whom Andronicus and Junias were the most eminent Rom. 16. 7. which seems to be the reason of the difference among the Ecclesiasticall writers about the next successors of the Apostles in some Sees By all this appears the meaning of this speech of Christ that as he was Gods Apostle or messenger and so his proxy or vicarius on the earth so the Disciples were now made his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciples attendants of
the holy Ghost's coming down upon you within a while till which time you were to stay here at Jerusalem and not go about your businesse of preaching in other places 6. When they therefore were come together they asked of him saying Lord wilt thou at this time restore again the kingdome to Israel Paraphrase 6. And as the disciples met Jesus after his resurrection they asked him saying Doe you mean now presently to repair and settle that kingdome on your followers which hath been prophesied of Dan. 7. 18. see note on Mar. 17. a. and so doe what is expected from the Messias 7. And he said unto them It is not for you to know the times or note b the seasons which the Father hath put in his own power Paraphrase 7. To whom Christ replied It is not for you to know the secrets which God will keep to himself and such is the time moment of Christ's entring on his kingdome see Mat. 24. 36. 8. But ye shall receive power after that the holy Ghost is come upon you and ye shall be witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost part of the earth Paraphrase 8. Only this I shall tell you that the holy Ghost shall shortly descend on you and give you a formall commission for the execution of your office and then you shall testifie the truth of what I have done and said proclaim and divulge it first in Jerusalem then all Judea and Samaria and after the Jewes shall have rejected the Gospel depart to the heathen world to the uttermost parts of the earth 9. And when he had spoken these things while they beheld he was taken up and note c a cloud received him out of their sight Paraphrase 9. And after he had said thus much in their presence and sight he was taken up by Angels from the earth in a bright shining cloud which inclosed him so that they could see him no more 10. And while they looked stedfastly toward heaven as he went up behold two men stood by them in white apparell Paraphrase 10. And as they looked earnestly after him Lo two Angels appeared to them as in a shining gloriour manner of array 11. Which also said Ye men of Galilee why stand ye gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Paraphrase 11. shall come one day to judge the world in as glorious a manner as now he is gone up to heaven his going thither is not an absolute departing from you but a seising or taking possession of that his kingdome which he shall exercise till the end of the world 12. Then returned they unto Jerusalem from the mount called Olivet which is from Jerusalem a sabbath daies journey Paraphrase 12. This was done on the mount Olivet which is seven furlongs saith the Syriack interpreter distant from Jerusalem Thither therefore they immediately returned from thence 13. And when they were come in they went up into note d an upper room where abode both Peter and James and John and Andrew Philip and Thomas Bartholomew and Matthew James the son of Alphaeus and Simon Zelotes and Judas the brother of James 14. These all continued with one accord in prayer and supplication with the women and Mary the mother of Jesus and with his brethren Paraphrase 13 14. And when they were come to Jerusalem they resorted to the Temple and in one of the upper rooms of that structure the eleven Apostles constantly performed their devotions together with the women that were wont to attend Christ and Mary the mother of Christ and James and the rest of his kindred 15. And in those daies Peter stood up in the midst of the disciples and said The number of th note e names note f together were about an hundred and twenty Paraphrase 15. Now at a time when there was a good company of them to the number of sixscore gathered together to the publick service of God Peter being a person of speciall account among the Apostles briefly address'd his speech unto the rest of the eleven and said 16. Men and brethren this scripture must needs have been fulfilled which the holy Ghost by the mouth of David spake before concerning Judas which was guide to them that took Jesus Paraphrase 16. Sirs ye know what the Psalmist prophecied Ps 41. 9. which being from the Spirit of God it was of necessity to have a completion and accordingly 't is now punctually accomplished in Judas of whom the holy Ghost then foresaw and foretold it viz. 17. For he was numbred with us and had obtained part of this ministery Paraphrase 17. That he was of our society a fellow disciple one of the twelve sent out and impower'd by Christ Mat. 10. 1 5. and being one of those to whom the keyes Mat. 16. and the power of binding Mat. 18. and of judicature Mat. 19. 28. were promised by Christ he was in designation an Apostle of Christ as truly as any of us 18. Now this man purchased a field with the reward of iniquity and note g falling headlong he note h burst asunder in the midst and all his bowels gushed out Paraphrase 18. But for a sum of money he delivered up his Master to his enemies those of the Sanhedrim and having done so was troubled at that which he had done and threw back the money in the Temple into the chief priests hands who durst not keep it themselves or put it into the Corban but were willing to employ it on some charitable use and so bought with it a field to bury strangers and the sense of this black fact casting him into a deep melancholy he fell forward on his face upon the ground in a fit of suffocation and his belly burst and all his entrails came out see note on Mat. 27. a. 19. And it was known to all the dwellers at Jerusalem insomuch as that field is called in their proper tongue Aceldama that is to say the field of blood Paraphrase 19. And this act this fate of Judas was notoriously known to all that dwelt at Jerusalem and thereupon the field which was bought with that money was vulgarly known by the name of the Field of blood 20. For it is written in the book of Psalms Let his habitation be desolate and let no man dwell therein And his note i Bishoprick let another take Paraphrase 20. To him therefore belongeth that which Psal 69. 25. Psal 109. 8. was said not by way of execration but by way of prediction that as he shall come to a desperate miserable end so that office of power and authority which Christ hath designed to be given him with the rest of the twelve which was first to plant and then to oversee and govern the Church as a Bishop of it shall be bestowed on another
understanding of this Epistle and that which hath superseded the necessity of multiplying the Annotations on all the dark passages which would much more have lengthned the work and have been lesse intelligible by the vulgar reader The prime things that must here be care of are first that the occasions of the severall parts of the Apostles discourse be adverted to viz. some objections of the Judaizers against his doctrine and practice which are secretly insinuated and require great and diligent care to discern them And then secondly that the rationall importance of every part of this Epistle the relation it hath to the conclusion which it is designed to inferre and the connexion of one part with another be weighed and permitted to have its due influence on the interpretation and then the bare sound of some few incidentall passages will not be of force to misguide any The Epistle of PAUL the Apostle to the ROMANS CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospell of God 2. Which he had promised afore by his Prophets in the holy Scriptures Paraphrase 1 2. one that hath received this speciall singular mercy from him to be an Apostle authorized and set apart Act. 13. 2. to that office of preaching the Gospell which God had promised by the Prophets that it should now be revealed to the Gentiles as well as Jewes to all the world by the ministery of the Apostles 3. Concerning his Son Jesus Christ our Lord who was made of the seed of David according to the flesh 4. And declared to be the Sonne of God with power according to the spirit of holinesse by the note a resurrection from the dead Paraphrase 3 4. Concerning the Messias the Son of God by him sent into the world who according to the flesh was born a Jew of the stock of David but according to the spirit of holinesse or in respect of that other nature in him called his eternal spirit Heb. 9. 14. far above all that is flesh and blood that I say which shone in him most perfectly after and through and by his resurrection from the dead 2 Cor. 13. 4 was set at God's right hand the Sonne of God in power to whom accordingly as to a Sonne all power was given by the Father even Jesus Christ our Lord. 5. By whom we have received grace and Apostleship for obedience to the faith among all Nations for his name Paraphrase 5. Who hath afforded me the favour or honour to be sent as Apostle of the Gentiles to all the Nations of the world to reveal to them and work in them obedience to the doctrine of the Gospell called the faith Act. 6. 7. in his name and to his glory 6. Among whom are ye also the called of Jesus Christ Paraphrase 6. In which number ye also are as many as have received the faith of Jesus Christ see note on Mat. 20. c. 7. 7. To all that be in Rome beloved of God called to be Saints Grace be to you and peace from God our Father and the Lord Jesus Christ Paraphrase 7. To all the Christians that are in Rome Jewes and Gentiles both beloved of God and which have received that speciall mercy from him to be from a state of all unworthinesse brought in and received by him to be Christians and Saints I send greeting and thereby my heariest wishes and prayers that all the divine mercies and goodnesse and all manner of prosperity from God our Father and the Lord Jesus Christ be multiplyed upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world Paraphrase 8. And the beginning of my greeting to you must be my acknowledgement of the great goodnesse of God unto you all which is an infinite mercy also to me who do exceedingly desire the advancement of the Gospell amongst you that the report of your submission to the Gospell of Christ is spread far and neer over all the world 9. For God is my witnesse whom I serve with my spirit in the Gospell of his Sonne that without ceasing I make mention of you alwayes in my prayers 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you Paraphrase 9 10. For God knowes and will bear me witnesse whom I inwardly and sincerely serve in the preaching of the Gospell of Christ how daily constant I am in mentioning all your wants to God and whensoever I pray making this one solemne request that what I have so long designed and desired may happily if it seem good in Gods eyes be accomplished at last viz. that I may come personally unto you 11. For I long to see you that I may impart unto you some spirituall gifts to the end you may be established Paraphrase 11. For I earnestly and passionately desire to see you that what ever part of my Apostolical office or of the gifts which God hath endued me with may contribute any thing toward the confirming of you in the faith who are Christians already may be by me freely communicated unto you 12. That is that I may be comforted together with you by the mutuall faith both of you and me Paraphrase 12. That by my affording you some spirituall aide you may receive comfort and advantage and I also by your being thus confirmed by my means and so we may be mutuall comforts to one another by the communicating of my knowledge and the encrease of yours 13. Now I would not have you ignorant brethren that oft times I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles Paraphrase 13. And truly brethren I desire you should know that it hath been no fault or omission of mine that I have not come all this while many resolutions I have had but from time to time some obstacle hath interposed that I might have the comfort of seeing you and imparting somewhat to you which may tend to your advantage and proficiency as I have in the rest of the Nations that have been either converted by me or whom I have since visited and confirmed as I desire to do you at this time v. 10. 14. I am a debter both to the Greeks and to the Barbarians both to the wise and to the unwise Paraphrase 14. I count my self obliged to do whatsoever I can either in the preaching of the Gospell or confirming them which have received it to all sorts of men in the world both those of the Churches in Asia Ephesus c. which are in Greece and others which are most distant from them and by the Greeks called Barbarians and so I count my selfe to owe to you Romans the taking a journey to you at this time from which I have hitherto been hindred v. 13. 15. So as much
themselves the name of Jewes professing to be of that religion great friends to Moses's Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2. 9. they say that they are Jewes when indeed many of them were not such either by birth or observation of the Judaical customes being not themselves circumcised see Gal. 6. 13. and Note on Rev. 2. e. and those that were living not according but quite contrary to the Mosaical Law V. 18. Approvest That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove or trie signifies so to examine and prove as to approve appears by some other places where the word is used So 1 Cor. 11. 28. Let a man prove or examine himself and so let him eat of that c. where 't is certain that if upon examination he find himself unworthy he must not so eat for if he doe he eats damnation to himself v. 29. and therefore it must signifie the approving himself to God and his own conscience So Rom. 14. 22. Happy is he who doth not judge or condemn himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in what he examines himself but in what upon deliberation he so likes approves as to think fit to act accordingly that is Happy is he that when he is resolved of the matter of the action that it is lawfull doth it with such care that he hurt not others that he hath nothing to blame in himself when he hath done it So Gal. 6. 4. Let every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove his own work that is so prove examine his own actions as to approve them to himself his own conscience and to God and then he shall have glorying or rejoicing that is he shall be able to comfort himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward himself alone that is by looking on himself absolutely and not only in conjunction or comparison with other men which is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not towards another to which belongs the reason rendred in the next verse For every one shall bear his own burthen So Eph. 5. 10. walk as children of light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examining proving what is acceptable to the Lord but this so that they also approve themselves to study and pursue it or else they doe not walk like children of light like Christians The truth is this is not so familiar a phrase the proving what is acceptable to God as the former is of proving and approving himself or his own works yet because the examining and the approving of Gods will is a direct undertaking and obligation to practise it and because it is a ridiculous things and that which will never stand in any stead to examine what is well pleasing to God and when he hath done so to act or practise the contrary therefore the Apostle that exhorts to this as to a duty which will stand them in some stead and as an evidence of their walking as children of light not as the partial condition or a means to perform God's will but as the knowing God's will in the Scripture when 't is look'd on as a good thing is the practising of it must be supposed to contain in this phrase of proving the approving also and not onely so but also the performing at least in endeavour and study what is acceptable to the Lord and shall to them appear to be so and not onely the examining what is thus acceptable And then one other place Rom. 12. 2. will by the same reason be clearly intelligible also in this sense where they are exhorted by all the exceeding mercies and compassions of God to present themselves to God a living and well-pleasing sacrifice and in stead of conformity with the world to be transfigured that is eminently and visibly changed by or in the renovation of their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes this to be an effect if not the end of this renovation of mind that they may prove what is the will of God the good the acceptable the perfect which is directly the scheme or form of speaking used to the Ephesians onely with the addition of some more words not to alter but enhanse this notion of it so to search into the will of God what is good and acceptable to him in the highest degree as to practise pursue it and approve themselves to God and their own souls to have done so And by this means the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and Phil. 1. 10. will be more intelligible also then otherwise if it were not compared with these two last places it would be In that to the Philippians thus I pray that your love may abound c. your great forwardnesse to the advancing and propagating the Gospel v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an effect again of their abundance of Christian charity or zeal to the Gospel that you may examine first and then approve or like and then set your selves to the pursuit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that excell that are eminently good proportionably to the abounding of their charity going before that is doe as much good as you can possibly or as Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that belong to every man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable those things which are proper and expedient for you to do And then this will without question belong also to the same phrase in this place where of the Gnostick-Judaizers he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou knowest that is pretendest to know above all others and therefore art called Gnostick knowing the will that is the will of God and provest that is examinest with all acutenesse and diligence and having by examination found out what is most excellent most acceptable in the sight of God thou likest choosest approvest it that is pretendest and assumest to thy self to doe so and practifest accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being first for thy foundation instructed in the Law of Moses as all pious men ought to be to lay their foundation there and thus assuming to thy self this high perfection above all others the Orthodox Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 19. thou hast confidence to thy self that thou art a guide to the blind c. that none are so fit to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Jam. 3. a. instructers and to be heeded as you Thus in Ignatius Epistle to the Smyrnaeans speaking of the reverence due to the Bishops judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he shall upon examination approve of this is also well-pleasing to God V. 20. Forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus out of Hesychius a scheme or image of a whole matter but this saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is feigned or believed or pretended to be so but is not and for this he cites this place of the Apostle and so indeed very pertinently the Gnostick here thinking that he hath
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dost thou believe I doe believe This interpretation of some learned men depends upon a presumption that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an answer not a question the pretense of which is because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the Glossary promitto spondeo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulor which indeed will reasonably be admitted by a Metonymie as in Seneca de beneficiis interrogatio is used for stipulatio and so it may be appliable here because he that thus comes to God or any to desire directions or counsel from him is presumed to promise on his part to perform what shall be required of him But then still this sponsio is not an answer but rather a question the answer being responsio a return to this sponsio that is an agreement between parties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theophilus whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally the question and it is not any more according to analogie that it should be the answer then that the Latine inquiro or interrogo should be the answering of a question which we know is only the asking of it It may I suppose more regularly be rendred the question or addresse of a good conscience to God as enquiring signifies in our present notion consulting with seeking to asking counsel of God as in Dorotheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I never permitted my own conceit to perswade me without asking some others counsel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be carefull to ask others counsell and not to be directed by your selves when the true penitent believer comes to God as to the oracle to enquire of him for the whole future life with a Lord what wilt thou have me to doe or Good master what shall I doe to inherit eternal life applying himself to God for his directions of all his future actions and that with a sincere upright conscience resolving firmly to doe what is there required of him which resolution of universal sincere obedience is that which is there set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rinsing of sullages with the water which is but the ceremony that signified that other and was not to be thought to avail any but those that performed what was signified by it any more then the circumcision of a Jew without the inward purity According to this it is that as Tertullian calls Baptisme sponsio salutis an undertaking of salvation that is of the way laid down by God to it l. de Bapt. and l. de Resurr Carnis Anima non lavatione sed responsione I suppose again it should be read sponsione sancitur the soul receives its sanction not by washing but by undertaking for that is the meaning of sponsio and accordingly sponsores and susceptores are all one so Cyprian expressly calls it interrogatio Baptismi Ep. 76 and 80. the asking or inquiring of Baptisme And this is indeed the peculiar nature of Baptisme the ceremony of the Christians Proselytisme his initiation and admission into Christs family which is according to the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his coming unto God as a disciple and accordingly it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. 19. make disciples baptizing Baptisme is the ceremony of their entrance on discipleship CHAP. XI 1. I Say then Hath God cast away his people God forbid For I also am an Israelite of the seed of Abraham of the tribe of Benjamin Paraphrase 1. Here it will be objected again that by this it seems to be concluded that then God hath utterly cast off the Jewes his antient people having cast them off from the preaching of the Gospel To this I answer that the objection is utterly causlesse and groundlesse for that the Jewes are not utterly cast off I my self am a visible example who had not only the Gospel revealed to me from heaven by Christ but am employed as an Apostle to preach to others who yet am an Israelite as lineally descended from Abraham by Benjamin as any can be supposed to be 2. God hath not cast away his people which he foreknew Wot yet not what the Scripture saith of Elias how he note a maketh intercession to God against Israel saying Paraphrase 2. God hath according to his threats Deut. 29. 28. cast off the rebellious Israelites but those whom he did foresee to be such whom he might according to the rules which in the Gospel he hath prescribed approve and love his honest faithfull servants that have any kind of probity in them those sheep that hear his voice he hath not now cast off or pass'd any decree against them Of which kind though they seem but few yet are there not so few In like manner as in the story of Elias 1 Kin. 19. 10. when he comes to God and complains of the wickedness of that people their murthering God's prophets and throwing down his altars then built by pious men of the ten Tribes to serve God with when they were not permitted to go to Jerusalem in which case the prohibition of building private altars is by the learned Jews said to have ceased and doing it in so universal a style as if he were the one only pious man left in the land and that that was the reason that they now plotted and attempted to kill him also 3. Lord they have killed thy prophets and digged down thine altars and I am left alone and they seek my life 4. But what saith the answer of God unto him I have reserved to my self seven thousand men who have not bowed the knee to the image of Baal Paraphrase 4. To this complaint he receives answer by the voice from heaven 1 Kin. 19. 12. in these words I have reserved or left for my self out of that deluge of sin wherein the ten Tribes are involved or as the Hebrew may be rendred I will reserve a remnant of seven thousand men which have not or shall not bow the knee to Baal as there were some that observed the Law and so were exempt from the destruction wrought on the Jews by Nebuchadnezzar Ezek. 9. 4. 5. Even so then at this present time also there is a remnant according to the election of grace Paraphrase 5. So at this season some though a few in proportion have been preserved such as according to the rules of the Gospel God hath determined to receive humble obedient servants of his which have readily received the faith of Christ answerable to those v. 4. that bowed not the knee to Baal and from their former sins did now on Christs call turn to him and so were capable of that justification brought in by Christ which consisting in pardon of sins to all penitent believers and not in rewarding of works belongs to those which thus return to him See note on 1 Pet. 2. 6. 6. And if by grace then it is no more
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
a vesture shalt thou note c fold them up and they shall be changed but thou art the same and thy years shall not fail Paraphrase 11 12. They shall at last be destroyed in the mean time decay daily be put off like clothes and worn no more Put the Messias shall continue immutable and immortal 13. But to which of the Angels said he at any time Sit on my right hand untill I make thine enemies thy footstool Paraphrase 13. And accordingly those words spoken of him Psal 110. 1. to this plain sense that he should reign till all his enemies were subdued and brought to the acknowledgment of him that he should act a signal revenge upon his crucifiers were never delivered or applied unto any the most dignified Archangel but only to this eternall Son of God 14. Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation Paraphrase 14. The highest dignity that is bestowed on them is that they are servants under God for the use of men or Christians those especially who are now under persecution and shall shortly be rescued out of it by a signal deliverance and upon their constancy and perseverance secured of eternal salvation see c. 2. note b. V. 3. Upholding The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things fero to hear and rego to rule and from the latter of them it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinary word for a Prince Agreeably to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes the rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Num. 11. 14. Deut. 1. 9. may accordingly signifie to rule to govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to administer as a Commander or Governour or Procurator of a Province and so 't is here taken to denote the Regal power of Christ to which he is advanced by his Resurrection V. 4. Better then the Angels When we read Isa 52. 13. Behold my servant shall prosper he shall be exalted and extolled and be very high the Chaldee reads my servant the Messiah And Abrabaneel a Jew confesses that the antient wie men of the Jewes did interpret that place of the Messiah after this manner that the Messiah should be exalted above Abraham above Moses and that he should be higher then the Angels themselves And agreeably to this known doctrine of theirs it is that the Apostle here writing to them thus speaks signifying Christ to be indeed the Messiah and so superior to the Angels themselves V. 12. Fold them up That this whole Text is cited out of Psal 102. 25. 26 27. 't is evident In that place of the Psalmist the Sepruagint or Greek translation in the ordinary Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt fold and from that 't is still continued here at least our Copies read it so But there is little doubt but that the reading of the Greek there was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt fold but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt change for so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be changed that follows doth manifest and so also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutavit is thus ordinarily applied to changing of garments 2 Sam. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he changed his clothes and Gen. 35. 3. change your garments the same word is again used By which it is clear that either the Copie here is by transcribers corrupted as it is easie to suppose when we remember that the Copies of the Greek Psalterie reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might very easily occasion their conforming that which here they found to what was before them in the place from whence 't was manifestly cited or else that the Author himself following the Septuagint transcribed this testimony verbatim as the words then lay in the Copies of the Greek Bible and did not reform it by the Original the sense indeed though a little changed being not much di urbed by this other reading it being the manner when a man shifts or changes his suits to fold and lay up that which is put off If in the time of writing this Epistle the Septuagint were thus corrupted in the Copies then this is likely to be the truth of it it being ordinary for the Apostles to cite Scriptures as they were found then in the Greek Bibles though they varied from the Hebrew because those Greek Bibles and not the Hebrew were in use among those to whom they wrote But if the corruption in the Psalms were of a later date then 't is probable that the transcriber of the Epistle corrupted it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That one of these is the truth there will be little ground of doubting though which it is it be not certain Mean while the meaning of the place is clear that the heavens shall be changed after the manner of means changing their clothes putting off the old and putting on new that is that there shall be new heavens a new sort of world The heavens having no more service to doe to the earth by inlightning and shining on it shall be changed into a form which shall be most agreeable to the present imployment or use of them CHAP. II. 1. THerefore we ought to give the more earnest heed to the things which we have heard lest at any time we note a should let them slip Paraphrase 1. Wherefore Christ being a prophet so much superior to all before him c. 1. 2. and now elevated above Angels to his regal office in heaven whereby he is certainly able to perform what he foretold we ought in all reason to heed his predictions which have been delivered to us from him see v. 3. and to make use of them as means to fortifie us that we be not tempted to apostatize and fall off from Christ miscarry and be lost after all this 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompense of reward Paraphrase 2. For if the Law were given onely by the mediation or ministery of Angels and yet the threats on the breaking of that did come to passe see note on 2 et 1. d. and all the sins committed by the Israelites against that were severely punished in the wildernesse and they that had provoked were not permitted to enter into the promised land of Canaan 3 3. How shall we escape if we neglect so great note b salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him 4. God also bearing them witnesse both with signes and wonders and with divers miracles and gifts of the Holy Ghost according to his own will Paraphrase 3 4. How shall we avoid that punishment or the like being involv'd with the crucifiers in their destruction if we doe not now
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
and that he hath authority to execute judgement and that his judgement is just c. And therefore though it may be said that that judgement of his belongs in those places to the judgement to which his Resurrection instates him and the place here belongs to his condition here in this world and so that that Affirmative and this Negative are reconcileable yet because the judging v. 48. is also said to be at the last day it will be fit to assign such a notion of judging in both these verses as that the saying he judgeth not may be reconcileable with those other places where judgement is committed to the son and that will be by interpreting the judging here of accusing And thus it will be agreeable with Joh. 5. 45. do not think that I will accuse you to the Father There is one that accusseth you Moses whose writings producible against them are there said to accuse them as here Christs words are said to do Thus Luk. 6. 37. Judge not and ye shall not be judged is set as distinct from Condemn not and ye shall not be condemned and set preparative to it as accusing regularly is to giving of sentence in any judicature CHAP. XIII 1. NOw before the feast of the passeover when Jesus knew that his houre was come that he should note a depart out of this world unto the Father having loved his own which were in the world he loved them unto the end Paraphrase 1. Now on the evening or first part of the Paschal day see note on Mar. 14. c. many houres before the time of dressing and eating the Lamb which was the Paschal feast Christ knowing that he should not live till then and consequently that what he had to say or do to his Disciples before his departure would most fitly be done presently he thus express'd the constancy of his love and kindnesse to them 2. And supper being ended the devil having now put into the heart of Judas Iscariot Simons son to betray him Paraphrase 2. When he was at supper or in supper time see v. 12. Judas having taken up that diabolical resolution of delivering up Christ to the Jews 3. Jesus knowing that the Father had given all things into his hands and that he was come from God and went to God 4. He riseth from supper and laid aside his garments and took a towel and girded himself 5. After that he poureth water into a bason and began to wash the disciples feet and to wipe them with the towel wherewith he was girded Paraphrase 3 4 5. Jesus knowing sufficiently the dignity of his person that he was the eternal son of God that came from God and was now near his time of returning to God again and of taking possession of all power in heaven and earth yet thus far humbled himself He riseth from supper and after the manner of a waiter puts off his upper garment and girt his other under garment to him see Luk. 12. b. and poured out water out of the water pots or cisterns ch 2. v. 6. into a lesser vessel usual for washing And then he set himself in all humility as a servant of the meanest quality to wash the feet of his own disciples and then wipes them with the linen cloth about him 6. Then cometh he to Simon Peter and Simon Peter saith unto him Lord dost thou wash my feet Paraphrase 6. dost thou purpose to 7. Jesus answered and said unto him What I do thou knowest not now but thou shalt know hereafter Paraphrase 7. Thou dost not yet understand what this action of mine meaneth but hereafter when thou shalt discharge the office of Apostle in the Church and consider wherein that dignity especially consists viz. in serving those who are placed under thee and in washing from them the sins and sullages of their earthly affections which still are apt to remain after they are Christians and must be daily washt off by the work of thy ministery then thou wilt consider and discern to what this action of mine emblematically tends 8. Peter saith unto him Thou shalt never wash my feet Jesus answered him If I wash thee not thou hast no part in me Paraphrase 8. But Peter would by no means let him wash his feet Jesus therefore saith to him That which is meant by my washing thy feet is so necessary to thee viz. the purifying thy affections that without it thou canst receive no benefit from me 9. Simon Peter saith unto him Lord not my feet onely but also my hands and my head Paraphrase 9. Upon that saying of Christ he replies 10. Jesus saith to him He that is note b washed needeth not save to wash his feet but is clean every whit and ye are clean but not all 11. For he knew who should betray him Therefore said he Ye are not all clean Paraphrase 10 11. He that is washed all over already needs no more washing save onely for his feet which by the daily treading that is conversing on this earth will be apt continually to gather sullage which will need continual cleansing And in like manner 't is now among my disciples The body of them is clean but yet the feet are foul viz. one base unworthy person among them meaning Judas the person that had now undertaken to deliver him up 12. So after he had washed their feet and had taken his garments and was set down again he said unto them Know ye what I have done to you 13. Ye call me Master and Lord and ye say well for so I am 14. If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet Paraphrase 14. to minister and serve and do all offices of charity to one another and to all that shall be under you as you are under me that is to all believers in the Church and labour to cleanse them from all their sullages see v. 7. 15. For I have given you an example that ye should do as I have done unto you Paraphrase 15. For what I have now done is on purpose to shew you how you ought to behave your selves in that authority in the Church wherein ye shall succeed me 16. Verily verily I say unto you The servant is not greater then his Lord neither he that is sent greater then he that sent him Paraphrase 16. nor you my Apostles that I mean to settle Governours of the Church greater then I from whom you have your commission and by whom you are constituted 17. If ye know these things happy are ye if ye do them Paraphrase 17. And woe be to you if you do not practise after this example 18. I speak not of you all I know whom I have chosen but that the scripture may be fulfilled He that eateth bread with me hath lift up his heel against me Paraphrase 18. But I expect not this obedience from you all I know I have chose twelve Apostles
and the scripture is fulfilled of one of them that though he be so near to me as to be entertained daily at my table with me yet he will do me all the mischief he can 19. Now I tell you before it come that when it is come to passe ye may believe that I am he Paraphrase 19. This I tell you now see note on Mat. 23. k. by way of prediction that when my suffering comes and may be apt to make you waver in your belief of me your knowing that I foretold you it may assure you that I know things to come and the secret purposes of mens hearts before they shew themselves in act and from thence conclude that I am the searcher of all hearts and withall that I am the Messias to whom those prophecies belong 20. Verily verily I say unto you He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Paraphrase 20. As for the offices of duty and task and humility which I assigne you v. 14. and now exemplifie them to you in my self you shall not want the comfort and reward of them For you shall be considered by me and so shall the reception and entertainment that men shall give to you as I my self am by my Father 21. When Jesus had thus said he was troubled in spirit and testified and said Verily verily I say unto you that one of you shall betray me Paraphrase 21. At this time as he spake these words Jesus was much troubled not onely in apprehension of the approaching danger but especially he was grieved to think of it that any disciple of his should be so wicked and so unhappy and told them openly and plainly that one of the twelve should be hired and undertake to deliver him up to the Jews to be put to death by them 22. Then the disciples looked one on another doubting of whom he spake Paraphrase 22. much perplexed to think that one of them should be guilty of such a villany and not being able to guesse who it should be 23. Now there was leaning on Jesus bosome one of his disciples whom Jesus loved Paraphrase 23. And John to whom Christ was very kind the writer of this Gospel was placed next to him at the supper 24. Simon Peter therefore beckned to him that he should ask who it should be of whom he spake 25. He then lying on Jesus breast saith unto him Lord who is it Paraphrase 25. lying next to him with his head in Jesus bosome v. 23. 26. Jesus answered He it is to whom I shall give note c a sop when I have dipped it And when he had dipped it he gave it to Judas Iscariot the son of Simon Paraphrase 26. He it is to whom I shall give the next piece of bread which I shall take out of the dish or platter and having given him that mark to know him by he presently puts his hand into the dish and takes out a piece of bread and gives it to Judas Iscariot 27. And after the sop Satan entred into him Then said Jesus unto him That thou doest do quickly Paraphrase 27. And upon his receiving that piece of bread together with Christs telling him distinctly of it and of the horriblenesse of the sin and danger Mar. 14. 21. and his not yet relenting the devil entred into him more forcibly then before v. 2. and Luk. 22. 3. hurrying him to a speedy execution of his designes see the paraphrase on Luk. 22. 3 4. which Jesus knowing said to him accordingly What thou doest do quickly intimating that he was now hastning to do it 28. Now no man at the table knew for what intent he spake this unto him Paraphrase 28. This speech they that were at meat with him understood not unlesse perhaps John to whom he had given the token v. 26. 29. For some of them thought because Judas had the bag that Jesus had said unto him Buy those things that we have need of against the feast or that he should give something to the poor Paraphrase 29. See note on Mar. 14. c. 30. He then having received the sop went immediately out and it was night 31. Therefore when he was gone out Jesus said Now is the son of man glorified and God is glorified in him Paraphrase 31. Now is the time come for Christ to suffer and rise and return back to heaven by which means God shall receive glory in him and consequently shall glorifie him immediately 32. If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him Paraphrase 32. Raise him from the dead and exalt him to more power and dignity by reason of this his humiliation And this shall be done presently 33. Little children yet a little while I am with you Ye shall seek me and as I said unto the Jews Whither I go ye cannot come so now I say to you Paraphrase 33. My beloved friends whom I look on as children suddenly to be deprived of their parent I am now within a very little time to part from you 34. A new commandement I give unto you that ye love one another as I have loved you that ye also love one another Paraphrase 34. And being now to take my last leave I give you this special new command that from the manner and degree of my love to you express'd in venturing nay losing my life for you ye also learn and practise the same degree of loving one another that is that all Christians abound one toward another in all charity and venture their lives for the good of others especially for the propagating the Gospel doing good to the souls of other men 35. By this shall all men know that ye are my disciples if ye have love one to another Paraphrase 35. This is the badge by which I desire you should be known from all other men of other professions and religions your living together in the strictest bands of love 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards Paraphrase 36. Peter not yet knowing what he meant ver 33. asketh him whither he meant to go that they should not be able to follow him Jesus answers him that though he could not yet he should ere long follow him that the very death which Christ should now suffer should be his lot hereafter 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake Paraphrase 37. venture hazard 38. Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the cock shall not crow till thou hast denied me thrice Paraphrase 38. As valiantly and resolutely as now thou promisest me this I foresee of thee that before the morning watch or second cockcrowing see note on Mar. 13. b. that is