submit themselves to it and be glad to be members of the Church and doe their best to support it and endow it with the riches of this world 25. And the gates of it shall not be shut not be shut at all by day for there shall be no night there Paraphrase 25. And there shall be a most ready hospitable reception at all times for all that will come in to the faith by amendment of life 26. And they shall bring the glory and honour of the nations into it Paraphrase 26. And the Gentiles of other parts that are not subject to the Roman Empire shall come in to the Church and contribute their best to the flourishing of it by endowing of the Church which is ordinarily meant by honour see Col. 2. note i. 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination and maketh a lie but they which are written in the Lambs book of life Paraphrase 27. And this shall generally be done by all that have any resolution of living purely and godly and only they shall be kept out which are immers'd in all filthiness and abominable unnatural vicious practices and in all kind of unjust dealings for such cannot by the laws of baptisme be received and such will not desire to undergoe Christ's discipline Annotations on Chap. XXI V. 1. New heaven and new earth That heaven and earth signifie no more then the world hath been shewed in Note on 2 Pet. 3. b. and consequently a new heaven and a new earth in stead of the old which is put away must signifie no more than a new world And this in the prophetick style is most proper to denote a flourishing state and condition of the Church as there in S. Peter the new heaven and new earth wherein dwelleth righteousnesse is a pure Christian Church planted by Christ in stead of the old Judaical mode but this here with some difference noting the flourishing condition of it in opposition to the former persecutions it was under the change consisting in that And this from Isai 65. 17. where creating new heavens and new earth is sending the Jewes a joyfull deliverance and that a very permanent one ch 66. 22. To which is appliable that of the Jewes who say that whensoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new song is mention'd 't is meant of the future age that of the Messias so R. Solomon on Psal 96. 1. and R. Gaon renders the reason because there shall be a new heaven and a new earth V. 2. New Jerusalem The true meaning of the new Jerusalem mention'd here ver 2. and again with the addition of holy and the glory of God upon it ver 11. will be a key to the interpreting this chapter That it signifies not the state of glorified Saints in heaven appears by its descending from heaven in both places and that according to the use of that phrase ch 10. 1. 18. 1. as an expression of some eminent benefit and blessing in the Church and so it must needs be here on earth and being here set down with the glory of God upon it it will signifie the pure Christian Church joyning Christian practice with the profession thereof and that in a flourishing condition express'd by the new heaven and new earth see Note a. In this sense we have the supernal Jerusalem Gal. 4. 26. the new Jerusalem Rev. 3. 12. where to the constant professor is promised that God will write upon him the name of God and the name of the city of God the new Jerusalem which there signifies the pure Catholick Christian Church To which purpose it is observable that Eusebius in the setting forth the flourishing of the Christian Church in Constantine's time particularly the building of a magnificent Temple to Christ at the place of his sepulture in Jerusalem saith of it that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should think it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Jerusalem concerning which the holy Scriptures prophesying by divine Spirit doe sing many things l. 3. De vit Const c. 32. Where there is little doubt but this book and place of this prophetick Revelation is referred to by him wherein this new Jerusalem is so magnificently set out And though his application of it to the building of that Temple at Jerusalem both there and before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be somewhat too much restrain'd yet the time of Constantine is perfectly agreeable to the notion which we have given of it and the flourishing condition of Christianity not only at Jerusalem of which the building that Temple was an instance but over the whole habitable world the full importance of it is not any way excluded by this stricter accommodation of his but is rather evidenced by these passages to have been the interpretation affix'd to this prophecie in those times wherein he wrote The only difficulty remaining will be whether this Vision being here placed after that other of chap. 20. concerning the thousand years and the Turks invasions of the Church it be here set to signifie any new change after that founded in the destruction of the Mahometans ch 20. 9 10. or whether it may not more probable be a repetition of the same thing more largely which is there set down ch 20. 4 6. And this latter may safely be pitch'd upon notwithstanding the placing of it after For that which hath been observed of Joseph concerning the King's dreams Gen. 41. 32. that the two dreams being to one purpose v. 25. 't was doubled to shew 't was established by God so it hath been ordinary with the Prophets in the Old Testament and oft exemplified here that two Visions should belong to the same matter And this here very pertinent to the one designe of all these Visions to fortifie the seven Churches of Asia by foretelling largely the flourishing condition to which God should at last advance the Christian Church which being but briefly pointed at in the former chapter and that with a mixture of the contrary and only the space of it for the thousand years particularly and punctually insisted on 't was here fit to be more largely and rhetorically set down being a thing of so great importance That this is the meaning of the new Jerusalem may further appear by an eminent monument in the prophecie of old Tobit before his death ch 14. 6 7. where the third great period prophesied of by him is express'd by the building up Jerusalem gloriously of the former see Note on Mat. 24. c. and the Praemon the beginning of which is the conversion of the Gentile world and their burying their idols ver 6. which was the summe of these former Visions ch 18. and then follows all nations praising the Lord all people confessing God and the Lord 's exalting his people and all those that love the Lord our God in truth and justice shall rejoice
taking of Joppe by Vespasian saith that the Jewes mourned for it thirty daies and adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hired Musicians who began the lamentations to them This following in the lamentation which was done by the Voice only is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 8. 52. crying and wayling and by that you will understand the meaning of that Proverbiall speech Mat. 11. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have begun the lamentation to you and you have not followed it by wayling but so as referr'd not to the heathen or latter Jewish custome where there was use of Instruments but to the pure ancient Jewish custome where as was foremention'd the lamentation was not begun with musicall Instruments but only Voices of old women which in a sad modulation strove to extort lamentation from those that were present Which custome it seems the children in the streets were wont to act or imitate Thus much for the use of this custome in the New Testament V. 25. Put forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in ordinary Greek authors and many times in the New Testament signifies to cast out by violence doth severall times also in the New Testament signifie in a softer sense only to send or bring out So not only in this verse and the places parallel to it in the other Gospels but in this chap. v. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not cast but send forth labourers so c. 12. 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill he send forth judgment and v. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sends or brings forth good and evil things and c. 13. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever brings forth out of his treasure So Lu. 10. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took out two pence and Joh. 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he brings out his sheep for it is added immediately he goes before them Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Syriack both to goe out and to be cast out and Mat. 8. 12. where the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall he cast out the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred exibunt shall goe out and agreeably to this promiscuous use of those words we may observe Rev. 14. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send v. 15. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast v. 16. in the same matter See chap. 12. 20. V. 30. Charged them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here used is rendred by Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to charge to command to appoint with authority and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanding with austerity threatning speaking angrily and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanding or charging with a threat Thus again in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is an act of the irascible part of the reasonable soule that is a Rationall earnestnesse or vehemence not a passionate and so 't is Mar. 1. 43. V. 35. Teaching It was the manner among the Jewes for divers men to contribute their talents to the exposition of the lesson which was read This ordinarily belong'd to the sons of the Prophets who were brought up in learning the Law and at thirty years old might be made Doctors at which time being then of Doctors standing saith Irenaeus Christ began to preach and not before and proportionably Presbyters were not made in the ancient Church till that age and continued in that notion or the other of Scribes till they obtain'd the Spirit of Prophecy at Gods hands till which time they did ordinarily expound Scriptures though not by Revelation Answerable to which was that custome or practise among Christians mention'd 1 Cor. 14. 29. And thus might Christ without pretension to any extraordinary power or authority expound in their Synagoues which being the Doctors work is here call'd Teaching and differs in the Christian use of the word in the New Testament from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching which followes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publishing or preaching the Gospel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parallel with it as appeares by comparing Mat. 28. 19. with Mar. 16. 15. gathering of Disciples in other places All these being the publishing somewhat to those to whom 't was Newes as here the Gospel of the kingdome that is the doctrine of Christianity the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructing congregations that already profess'd that doctrine which is therefore by the Doctor onely farther explain'd to them And so Act. 5. 42. where you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching and preaching the first referrs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Temple the 2 d to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in somewhat more private places see Note on Act. 1. c. the first to those that were instructed in the doctrine of Christianity already the second to those that had not already received it and so Act. 15. 35. In proportion to which was that difference in the Christian Church betwixt the Evangelist and Doctor or Teacher the first telling them the good newes and planting the Gospel the other watering or instructing them farther in it and so the Word and Doctrine are different 1 Tim. 5. 17. the first without the Church to unbeleivers 2 Cor. 5. 19. Mat. 13. 19. Mar. 4. 14. c. 2. 2. Act. 4. 4. and 6. 2. 1 Pet. 2. 8. the second in it or to those that were already converted to the Faith V. 36. Fainted The Greek copies doe vary in this place some reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the ancient Greek and Latine MS. and that in Magdalen College in Oxford and so both Chrysostome and many very ancient Copies have it and then it would be rendred toss'd So the old Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jactor or else wearied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fatigo faith the same and so the Greek and Latine MS. fatigati so from Herodian H. Stephanus concludes in his Preface to Herodian And so 't is surely used in that author l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took his voyage with a few horsemen that he might not tire the whole army and lib 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after he had tired them with long journeys and abused them And so St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wolud not have wearied you with so long a voyage So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take so wearisome a journey as it must cost thee to come to us In all which it denotes the lassitude that comes from travell Or again troubled vexed molested as it is Mar. 5. 35. why troublest or molestest thou the master Thus in St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of labour and care And in the Epistle of the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is
by his Spirit which knowes all the secrets of God as perfectly as our own spirit knowes our secrets 11. For what man knoweth the things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Paraphrase 11. For as among men the thoughts and great concernments and designes of a man though none else knoweth them yet his own spirit doth so these divine matters though none else can reveal them to us yet his Spirit can 12. Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God Paraphrase 12. And this is that Spirit which we have received the very Spirit of God not the Spirit which suggests worldly things to us that instructs us in those to the end that we may reveal to you the infinite mercies of God toward you which being bestowed on you should not in any reason be concealed from you 13. Which things also we speak not in the words which man's wisdome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall Paraphrase 13. And as the matter of our preaching is divine and such as was kept secret in God till his Spirit revealed it to us so we proportionably preach it to you not in an humane but divine manner not by using ordinary humane means of perswasion but by such arguments as the Spirit of God in the prophecies of the old Bible and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed adapting spirituall divine arguments to the proving of divine matters 14. But the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Paraphrase 14. But such things as these they that are led onely by the light of humane reason the learned Philosophers c. doe absolutely despise and so hearken not after the doctrine of the Gospel see note on 1 Tim. 1. c. for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them for they are onely to be had by understanding the prophecies of scripture and other such means which depend on divine revelation the voice from heaven descent of the holy Ghost miracles c. 15. But he that is spirituall judgeth all things yet he himself is judged of no man Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God viz. prophecies and voices from heaven and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly and being not himself perswaded by any other arguments but onely by those that he hath thus received from the Spirit of God he cannot reasonably be refuted by any other sort of arguments taken from humane reason or worldly wisdome 16. note b For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ Paraphrase 16. For who can be imagined to know more of God's mind then he doth who is informed by the Spirit that so he should teach him God's mind Certainly no body And consequently no body can teach you more of the truth of God then we to whom Christ hath revealed his whole will as farre as concerns any man to know have or are able to doe Annotations on Chap. II. V. 4. Demonstration of the Spirit and power That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and power may here signifie the same thing as 't is ordinary for two words or phrases to be conjoyn'd the one onely to explain the other may seem probable from the next verse where one onely of them is mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God But there is no necessity that we should so interpret it because the power of God in the fifth verse being set opposite to the wisdome of men that is the humane waies of perswasion or eloquence must signifie Gods powerfull waies of perswading the belief of the Gospel and signifying so will contain under it the Spirit and power with the severall notions that may well belong to them as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God and Power for the miracles done by Christ Thus hath Origen express'd the meaning of them the demonstration of the Spirit that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ And of power that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miraculous stupendious actions of which the footsteps yet remain◠Cont. Cels p. 5. But beside this notion of the Spirit some others it is very capable of as 1. that it signifie the descent of the Spirit of God on Christ joyned with that voice from heaven Mat. 3. This is my beloved son in whom I am well pleased and after This is my beloved son hear him This may here fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstration of the Spirit an evidence afforded by God immediatly from heaven of the truth of the Gospel which being joyned with the power of Christ both in respect of his doctrine and his miracles were two heads most fit to be insisted on by S. Paul for the confirming the truth of the Gospel But it may yet farther be applied not to Christ personally but to the Apostles after him and then the Spirit will be the descent of the Spirit upon them and by their imposition of hands the holy Ghosts coming down upon others also Act. 8. 18. and this together with their power of doing miracles may well be their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of the truth of the Gospel and be the thing that is meant here V. 16. For who hath known the That this is a citation from Isa 40. 13. there is no question as also that the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for who hath known the mind of the Lord are set down after this Apostles manner out of the Septuagint Now the same Apostle citeth that place again Rom. 11. 34. and there in the latter part also sets down the Septuagints words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who hath been his counsellour which words being not here read but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these other immediately subjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall instruct him there will be no reason to think these latter words to be another rendring of that second part of the verse in Ifaiah For when the Septuagint had translated it truly out of the Hebrew why should the Apostle who constantly useth the Septuagints translation and that sometimes when that varies from the Hebrew here use a new rendring
which purpose to shew you how necessary it is for every of you to remit most freely the injuries that are done to you by your brethren be they never so great if you expect any remission from God for your sins committed against him I shall give you this parable Gods dealing with men under the Gospel is very fitly resembled to a King calling his servants to account 24. And when he had begun to reckon one was brought unto him which ought him ten thousand talents Paraphrase 24. And when he did so one of his servants upon account was found to owe him a great summe cast up by ordinary valuation to be a thousand eight hundred seventy five thousand pounds 25. But for as much as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made Paraphrase 25. But he being not able to pay that sum his master appointed him to be used as debtors which are not able to pay are wont to be used among the Jews sold they and their wives and their children to be servants and bondmen â— Kings 4. 1. and by that sale the debt to be paid 26. The servant therefore fell down and worshipped him saying Lord have patience with me and I will pay thee all Paraphrase 26. Hereupon the indebted servant fell down on his face and besought him that he would stay a while till he might be able to pay him and not use this extremity towards him promising if he would doe so that he should lose nothing by him 27. Then the Lord of that servant was moved with compassion and loosed him and forgave him the debt Paraphrase 27. And his master was merciful and quitted him of the former sentence v. 25. and frankly forgave him that vast summe upon his bare request 28. But the same servant went out and found one of his fellow-servants which ought him an hundred pencâ— and he laid hands on him and note d took him by the throat saying Pay me that thou owest Paraphrase 28. But when this was done this servant that had been thus mercifully and magnificently dealt with by his master having had ten thousand talents forgiven him met with one of his fellow-servants which ought him somewhat one hundred denarii valued to three pounds two shillings sixpence of our money a contemptible summe in comparison with what had just now been forgiven him and he presently apprehended him in a most rigid manner requiring him to make present payment 29. And his fellow-servant fell down at his feet and besought him saying Have patience with me and I will pay thee all Paraphrase 29. And this fellow-servant of his besought him with as much humility to forbear him as he had v. 26. bâ—sought his masters forbearance for six hundred thousand times as much 30. And he would not but went and cast him into prison till he should pay the debt Paraphrase 30. And that servant that had had so much forgiven him would not forgive so little but dealt with him in the extremest rigor cast him into prison never to be released but upon paying the whole debt 31. So when his fellow-servants saw what was done they were very sorry and came and told unto their Lord all that was done Paraphrase 31. For this all the fellow-servants that saw it were much troubled both for the unhappy lot of him that suffered and the unreasonable behaviour of him that thus dealt with him in so distant a matter from what himself had so lately found from his master and upon this they came and informed their master of it 32. Then his Lord after that he had called him said unto him O thou wicked servant I forgave thee all that debt because thou desiredst me Paraphrase 32. O thou unconscionable man thou canst not but remember how I lately forgave thee all that vast summe owing to me by thee with which this of thy fellow-servant to thee beareth no proportion and that upon thy bare request having no motive beside my own compassion to an helplesse creature to invite me to so great a mercy 33. Shouldst not thou also have had compassion on thy fellow-servant even as I had pity on thee Paraphrase 33. Was it not then reasonable for thee that hadst received pardon of so vast a debt from thy master or superior to have in like manner as I gave thee example shewed pity to thy fellow-servant to whom thou wert so much more oblâ—â—ed then I to thee and to have remitted him so small a summe when I forgave thee six hundred thousand times as much 34. And his Lord was wroth and delivered him to the note e tormentors till he should pay all that was due unto him Paraphrase 34. Upon this the master was most justly enraged against him and used him as he had done his fellow v. 30. and though he had before remitted him yet upon this unworthy impious behaviour he revoked his designed mercy and cast him into prison 35. So likewise shall my heavenly father doe also unto you ife ye from your hearts forgive not every one his brother their trespasses Paraphrase 35. By this resemblance ye see what measure ye must expect from God in this matter For just so shall God deal with you remit nothing of that rigour against you which you use against others deal most severely with you if ye doe not clearly plenarily and sincerely without any reservation or designe to have God execute any vengeance for you or the like forgive all injuries how great soever being certainly farre below the proportion of yours against God that are done to you by any man living Annotations on Chap. XVIII V. 10. Angels That Angels are Gods ministring spirits and doe performe his commands in guarding his servants here below is the doctrine of Scripture Heb. 1. 14. and so severall times in the Revelation where the seven Spirits c. 1. 4. and c. 4. 5. that is saith Andreas Caesareensis seven Angels are said in heaven to behold his face in the same manner as is here affirmed of them But whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Angels here be to be defined singular Angels peculiarly design'd to particular persons is not here distinctly affirmed onely that they are as God sees fit employed in services for the benefit of these little ones that is of Christians And of that there is no doubt Thus saith Origen contr Cels l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angels that are appointed to preside over them as guardians to counterwork the treacheries and policies of Satan That these are said continually to behold the face of God is saith Dionysius Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they continually and stedfastly behold the beauty of God and never fall off from that dignity and preferment as Lucifer did which they enjoy by their nearnesse to the true reall eternall good But there is besides this a more peculiar
how they were to order their voyage was by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea-prophet Thus when Exod. 7. 1. God said to Moses I have made thee a God to Pharaoh and Aaron thy brother shall be thy Prophet The meaning is that what God had or should command Moses Moses should as God to a Prophet the Oracle to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver to Aaron concerning Pharaoh and Aaron should goe as a Prophet sent from God and deliver it to Pharaoh he shall be thy spoaksman he shall be to thee in stead of a mouth Ex. 4. 16. Fourthly it signifieth to expound or interpret Scripture as 1. Cor. 14. 1. Desire spirituall gifts but specially that ye may prophecy and v. 3. he that prophecyeth speaketh to edification c. So v. 4 5 6 22 24 28. 31 32. Fifthly 't is sometimes set to signifie wild raving mad behaviour or speaking such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enthusiasts among the Heathen men possess'd with diabolical furies were wont to use so when the evill spirit came upon Saul he prophecyed in the midst of the house 1 Sam. 18. 10. and in the same rage or sury cast the javelin at David v. 11. The reason of this is clear v. 12. because Prophets did ordinarily both speak and act in a manner farre distant and remote from the ordinary practice of other men used strange language strange motions and agitations of the body and accordingly were by many that looked on them thought to be mad So the Prophet sent by Elisha to anoint Jehu is called this mad fellow 2 Kings 9. 11. Sixtly it signifies singing and praising God forming of divine hymnes and singing them to God So 1 Sam. 10. 5. Thou shalt meet a company a colledge or covent of Prophets coming down from the high place with a Psaltery and a tabret and a pipe and a harp before them and they shall prophecy where the Chaldee paraphrase reads shall sing and the spirit shall come on thee and thou shalt prophecy where the Chaldee hath and thou shalt praise with them So 1 Chron. 25. 1. David seperates the sons of Asaph Heman and Jeduthun who should prophecy with Harpes and Psalteries and cymbals And so 't is possible it may be Numb 11. 25. where 't is said of the seventy that they prophecyed and did not cease for as 1. Sam. 10. 6. Sauls prophecying was to be an effect of the Spirit of God coming upon him and was a signe of his being set a part by God for the Kingly office and furnished with abilities for it which is call'd turning him into another man so Num. 11. 15. God takes of the spirit that was upon Moses that is the Spirit of government wherewith he was indued and gave it unto the Seventy and when the Spirit rested upon them they prophecyed whereas the other circumstances agree the giving them the Spirit and fitting them for their office by that means so the evidence of it their prophecying may agree also though wherein their prophecying consisted is no where defined in Scripture This onely is unquestioned that it was some extraordinary act a testimony that the Spirit of God in some extraordinary manner rested upon them and as such was discernible to all in like manner as was Sauls stripping off his clothes and lying down naked 1 Sam. 19. 24. and so fit to authorize them in the eyes of others as by a miracle and to declare to all that they were assumed to this office And to this notion of prophecying must this place be interpreted Zacharias was filled with the holy Ghost and prophecyed was stirred up in an extraordinary manner by the Spirit of God to compose this divine hymne following the Benedictus saying Blessed c. And so 1 Cor. 11. 5. Every woman praying or prophecying Where speaking of the Church wherein the woman is not permitted to speake c. 14. 34. 't is apparent that prophecying cannot be taken for interpreting of Scripture and so it remains that it signifie this of singing hymns in the Church which is fitly joyned with praying What is here said of his being filled with the holy Ghost as before of Elizabeth also v. 51. is no more then being indued with the Spirit of God see note k. incited by somewhat higher then his owne spirit the Spirit of God enabling him to make this hymne So when the Spirit descended with the gift of tongues they were filled with the holy Ghost Acts 2. 4. V. 69. Horne of salvation The word Horne hath divers notions in the Scripture first it signifies power or strength because the hornes being the weapons of beasts their strength or ability of hurting others is said properly to consist in them So Lam. 2. 3 17. he hath cut off all the horne of Israel and set up the horne of thine adversaries so Je◠48. 25. the horne of Moab is cut off and his arme is broken the horne being the beasts best instrument of defence as the arme is the mans so Mich. 4. 13. I will make thy horne Iron and thou shalt beat in pieces many people that is I will give thee great power so Ezech. 29. 21. I will cause the horne of the house of Israel to bud forth they shall have some considerable strength again so the hornes of the wicked and the righteous Psal 75. 10. are their power Secondly it signifies honour glory triumph as when the horne is said to be lifted up or exalted Psal 75. 4. 89. 24. 112. 9. Thirdly from the union of both these it signifies Regal power the honour and power of a King so Zach. 1. 18. Dan. 7. 7 8. and Rev. 13. 1. the four and the seven and the ten hornes are confess'dly so many Kings And this seems to be the importance of the word in this place where the house of David being the regal family and the word Saviour denoting him that is the ruler or leader or Prince of the people thou gavest them Saviours Neh. 9. 27. i. e Rulers Judges and Saviours shall come up Obad. 21. the kingdome shall be the Lords the horne of salvation in the house of David will denote the kingdome of Christ that spirituall one which is not of this world or rather Christ in concreto under the notion of a King Thus Psal 18. 2 among the titles given to God upon his delivering David from the hands of his enemies as here for the redeeming us from the hands of all that hate us v. 71. this is one the horne of my salvation that is my King and Saviour and this is agreeable also to that other part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath raised up to or for us that of raising up belonging to persons advanced by God to any office of King or Prophet see note on Acts 13. g. particularly of Christ to his Kingdome Acts 2. 30. God had sworne that he would from the fruit of Davids loynes according to the flesh
2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially in their meetings for the commemorating of Christ in the Sacrament as appears in this chapter v. 44 45 47. where saith the Text They had all things common sold their possessions and parted them to all as every man had need c. living all as it were out of one common stock as those that are joynt-sharers and partners in all To which purpose it is observable from Levit. 6. 2. that the common or joynt-interest that Merchants or Tradesmen ofttimes have in Traffick called there by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to of the hand is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication or communion or which is used also in this sense of joynt-interest fellowship and in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a society of hand from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sociavit participem fecit a trading of partners and so in the Syriack also in the same word which they use in the New Testament to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and particularly here in this 42. verse And this is thought fit to be recorded by the Apostles among the very few things fit to be preach'd and proclaim'd by those that declared the Gospel to all the world that when the height of the Pythagorean philosophy was to have all things common and Epicurus went yet higher not by bringing all together into some common magazine which said he was an argument of diffidence and so unreconcileable with friendship but by cheerfull communicating to every one that had need out of that which every man hath the Christian religion might appear to have arrived to the highest pitch Every man selling that which he had immoveable that so he might have ready to distribute to any nay that he might not trust himself in the distribution bringing and laying it at the Apostles feet that they might distribute it most impartially and so approving themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people of free-will-offerings in the day of Christs power Psal 110. now when he was install'd in his kingdome So in a spirituall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 9. is the participation of the Son or communication liberality all one with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3. 8. his unsearchable riches as they are powred out on us So Ephes 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the mysterie or that mysterie kept hid so long is now communicated or made known so Phil. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the communicating his sufferings to us that is our partaking and so suffering with or after him in a spirituall sense dying to sinne as he dyed to the world which is there called being conformed to his death So 1 Corinth 10. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participating of the body and blood of Christ So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of the Spirit Phil. 2. 1. that liberall effusion of graces from the Spirit of God And so when in the solemn close of the Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the holy Spirit is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ and love of God 2 Cor. 13. 14. it must signifie proportionably to these many other places the liberall effusion of that holy Spirit and so 1 John 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may have partnership with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our partnership is indeed with the Father c. the gifts and life that God and Christ hath are communicated to us and ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we say that we are partakers with him of that grace and life c. By this might be explained the use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church but that the words are not found in Scripture and will be mention'd more seasonably on occasion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3. Note a. V. 47. Having favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to use or to exercise as when Christ saith to him that hath shall be given and let us have grace Hebr. 12. 28. And as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the very word Charity and is by Cicero so rendred and frequently signifies liberality as in Epicurus's book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gifts and charity or liberality mention'd by Sextus Empir l. cont Gramm and so is used 2. Cor. 8. 4. and so Act. 4. 33. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is great goodnesse or benignity though Guido Fabritius render it gratia magna following the notion which it seems he had of the Greek without considering the Syriack and so the consequents demonstrate it to signifie and therefore the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they gave almes before all the people not as Guido Fabritius again renders the Greek rather then that cùm iniissent gratiam when they got favour for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dedit gave and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia gratia eleemosyna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels of mercy abundant liberality see 2 Cor. 8. 1. and Note on 1 Pet. 3. d. CHAP. III. 1. NOw Peter and John went up together into the Temple at the hour of prayer being the ninth houre Paraphrase 1. At three in the afernoon which was one of the times of day generally set apart for prayer 2. And a certain man lame from his mothers womb was carried whom they laid daily at the gate of the Temple which is called Beautifull to ask almes of them that entred into the Temple Paraphrase 2. And there was an impotent man who was so from his birth who was therefore daily carried by others and laid at the gate of the Temple toward the East in Solomon's porch ver 11. which was called the beautifull gate that there he might beg and receive the almes of those that went up daily to pray there by which means this man was known to all the pious men of the city that used to go that way v. 10. 3. Who seeing Peter and John about to go into the Temple asked an almes 4. And Peter fastning his eyes on him with John said Look on us 5. And he gave heed unto them expecting to receive something of them 6. Then Peter said Silver and Gold have I none but such as I have give I thee In the name of Jesus Christ of Nazareth rise up and walk Paraphrase 6. I cannot give thee that almes thou lookest for that of money to relieve thy wants but that which will eminently supply all thy wants and make it unnecessary for thee to ask any more I am able and willing to bestow upon thee 7. And he took him by the right hand and lift him up and immediately his feet and ancle-bones received strength
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
subject to yea and from death it self by raising us again see Rom. 8. note l. 31. That according as it is written He that glorieth let him glory in the Lord. Paraphrase 31. That all our good may be acknowledg'd to come from God and none else Annotations on Chap. I. V. 2. Call upon the name of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be surnamed Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59. and in many other places and so in a passive not active signification Agreeable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be called by the name of Jesus Christ as an agnomen or supernomination which notes the special relation we have to him as the spouse of that husband whose name is called upon her Isa 4. 1. which is the direct literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or as the servant to that master by whose name he is called also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a periphrasâ—s of Christians and no more In this sense will it be most proper to interpret the like phrase Act. 2. 21. and 9. 14 21. Rom. 10. 12 13 14. and generally in the New Testament but when it signifies to appeale to or the like V. 5. Utterance The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is somewhat uncertain both because it and the knowledge following may either be the matter wherein the Corinthians are said to be enriched or else somewhat in the Apostles the means by which they were enriched in Christ If it be taken the first way then it will denote speech or utterance ability in instructing others and must be applied only to them that had such gifts in the Church and not to the whole Church of Corinth and thus it seems to be used 2 Cor. 8. 7. As ye abound in every thing in faith and word and knowledge Where as faith so the other two are gifts and graces in them such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligence and love that are after mention'd And the other parts of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye abound in every thing agreeing so well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here ye were enriched in all 't is most reasonable to determine that this same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or speech here also But because there is some difference betwixt abounding and being made rich and the latter of them referres peculiarly to the gaining of the riches and so to the means of acquiring them it is therefore possible that it may there be that which as a gift was inherent in them and so be agreeable to the rest of the graces mention'd there and yet here be the means by which they were enriched and if so then it will signifie the preaching of the word the doctrine of the Gospel as it is first preach'd and made known to men that had not before received it as when we read of preaching the word that notes the doctrine of Christ as it was taught by him or the articles that were to be believed of him his death and resurrection c. This is wont to be set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine see 1 Tim. 5. 17. which is the farther instructing of them that have formerly received the faith and accordingly it may be so taken here where 't is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which is the explication and unfolding of the mysteries of religion and may well be here the watering of Apollos which was superadded to the planting of Paul and both of them together make up that which followes ver 6. the testimony of Christ confirmed in you the testimony of Christ being the Gospel c. 2. 1. as 't is first preached so Joh. 21. 24. where 't is distinguished from the very writing of it and so 1 Joh. 1. 2. but especially Rev. 1. 2. and the confirming of it is farther declaring and proving and explaining of it the first being prerequired to the baptizing of any the second usefull for the fitting them for that imposition of hands which we ordinarily call Confirmation Ib. Knowledge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the farther explication of the Christian doctrine may appear not only by the use of it in other places see Note on 2 Pet. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of knowledge c. 12. 8. that is being able to explain mysteries as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of wisdome there is being able to speak parables or to use other such waies of veiling wise conceptions but especially by the circumstances of the Context here the Gospels being confirmed in them v. 6. And this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here set down as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special gift and the being made rich in every thing particularly in word and knowledge being all one with coming behind or being wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no gift ver 7. this is again according to what we see ch 12. 8. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the gifts of the Spirit Thus 2 Cor. 11. 6. where Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preferred above his speech 't is his skill in explaining the mysteries of the Scripture which is shewn in his writings in a greater height then in his speech when he was present with them was observable Thus Ephes 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in discerning and acknowledging of Christ the understanding of Prophecies and discerning Christ in them is there joyned with the Spirit of wisdome as 1 Cor. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and 1 Tim. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of Bishop Timothy's task seems to be expounding not simply reading of Scriptures to which is joyned exhortation and doctrine Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this Epistle c. 8. 1. where this gift of explaining mysteries is look'd on as apt to puffe men up and so indeed some Hereticks of that time were so exalted and puff'd up with it that taking upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. to know somewhat that is some extraordinary matter above other men as he that thinks himself to be something that is some extraordinary person all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8. 9. they call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing men from this sort of sublime knowledge and explication of difficulties as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual from this extraordinary gift and so are referred to in that chapter under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge so called but not truly so from a false not true Spirit 1 Tim. 6. 20. V. 6. Confirmed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan here and 1 Tim. 1. 20. is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execration the second species of Excommunication among them and in which for the greater solemnity of it there were curses out of the Law of Moses and such like execrations added to it an essay of which we have Act. 8. 20. thy money be to thee to destruction c. This was inflicted on him who had first been under the first species that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remotion or separation first for thirty daies and then being allow'd thirty daies more which they called the doubling of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still continued in that contumacy for then say the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they anathematize him without defining any limited time as in niddui they did This in the Christian Church is called delivering to Satan for two reasons 1. Because it was the depriving the offender of those daily means which are in Christianity afforded and ordinarily usefull to eject Satan and the power of his kingdome out of the heart such are 1. the prayers of the Church 2 dly the publick use of the word or doctrine of Christianity for he that is under Cherem nec docet nec docetur neither teaches nor is taught say the Jews and in the ancient Christian Church they that were upon repentance received in again were first among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers in the porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare the holy Scriptures saith Zonaras which argues that they were before excluded from it 3 dly the sacrament of the Lord's supper in which respect scandalous sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasting with them are by S. Jude ver 12. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots in their feasts or agapae which being annex'd to the Lord's supper denoted the whole action that is unfit as blemish'd sacrifices to be received there And the use of all these means being in the oeconomy of the Gospel designed to so much advantage to the soul for the casting Satan out of it the depriving men of the use of those means is properly stiled the delivering to Satan as the Catechist that instructed men and made them fit for Baptisme or entrance into the Church was wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exorcist that cast Satan out But then 2 dly in the Apostles times there was a sad consequent of this Excommunication proportionable to the execrations in the Jewish Cherem which say they seldome wanted their effect viz. corporal power and possession and inflictions of Satan on those who were delivered up to him in like manner as we read befell Saul after his defection from God when the evil spirit came upon him 1 Sam. 16. 14. For about Christ's time and a little after 't was ordinary with the Devil to tyrannize over the bodies of men laying all kinds of diseases upon them as appears in the Gospel which is called Satan's buffeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormenting Mat. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking or holding them with divers diseases and torments Mat. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding Lu. 11. 16. the word that is used for Excommunication and so here the delivering to Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh to the inflicting bodily diseases on him This Ignatius in his Epistle to the Romans calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment of the devil for he wishes there that it were on himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only that by that means he may come to enjoy Jesus Christ which cannot be said of the punishments in hell for those would not be reconcileable with that end see Rom. 9 Note b. And so as among the Esseni of the Jewes saith Joâ—ephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are found in any considerable sinne they cast out from their congregation and they that are cast out commonly come to miserable deaths and as Heliodorus 2 Mac. 3. in his sacrilegious enterprize was scourged by two Angels in the shape of young men v. 26. and hardly came off with life so the Apostolical Excommunication or anathema was attended with dâ—seases and toâ—ments on the body to lay a necessity on them of reforming And this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod see Note on c. 4. b. Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering that seems to have an elegant notation in it for it is a relative to asking or demanding and implies that truth which otherwise appears from Scripture thus Satan is our adversary before God and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set against us this he expresses by accusing to which Rev. 12. 11. referres or impleading and thence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in court of judicature 1 Pet. 5. 8. This he doth falsly sometimes as in the case of Job c. 1. 9. 11. in which respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calumniator by which the Septuagint oft render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sometimes truly upon the real commission of some sinne to which purpose he is said as an explorator or searcher for faults to go up and down to and fro upon the earth Job 1. 7. when he hath any such accusation against any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brother Christian professor or pious person thâ—â— as perhaps it was in the case of Peter see Lu. 22. 31. he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require him of God demands to have him delivered up to him as to a lictor or executioner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sift and shake him terribly and that perhaps is the meaning of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking whom he may devour 1 Pet. 5. 8. and if God think fit to answer this request of his then God is said to deliver up to Satan and from that course of God's is that discipline of the Apostles transcribed and copied out in the censures of the Church which therefore are thus express'd Ib. Destruction of the flesh That Satan had when he was permitted by God for sin power to inflict diseases on mens bodies appeareth by what hath been said Note e. and by most of Christ's cures of men possessed with devils those possessions being generally accompanied with some ordinary disease discernible by the symptomes there mentioned the Epilepsie and the like And to this purpose 't is observable what we find in the Hierusalem Targum on Gen. 2. 14. supposed to be said to the serpent by God Cùm filii mulieris praecepta legis deseruerint nec mandata observaverint tu that is the serpent firmus eris percutiens eos in calcaneo eorum aegritudine afficies When the children of the woman
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
persons office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Pastors and Teachers noting these governours of the several Churches to have been the teachers also And so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being named in the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added in the latter to denote the ruling powers that belong'd to those teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one in effect with the Pastor Teacher in one person Eph. 4. Ib. Diversities of tongues What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be best discerned by Eustathius who expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strange language and by Clemens who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voices of barbarians which have not been learn'd And though this equally belongs to all strange languages yet it must be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinds or sorts of tongues in this place and v. 10. signifies with some restraint not all the languages of the world as was in the effusion of the Spirit on the Apostles Act. 2. but some sorts of languages which they had never learn'd in order to their preaching to those people which used those languages For it must be observ'd that though the power of miracles indefinitely all miracles even to the raising the dead removing mountains c. were bestowed on the Apostles by Christ and so in like manner power of speaking all languages of the world yet these in this full latitude were not thought fit to be bestowed on other persons after them but with some limitations to one this to another that which was usefull toward the building up of the Church now that the foundation was already laid by Christ and the Apostles Hence is it that some are peculiarly endowed with gifts of healing not having those other powers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and ver 9. nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith v. 9. that which extended to all miracles even to removing of mountains ch 13. 2. And so in like manner some had some certain languages as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift by inspiration yet not all because that was not in order to their businesse And as the power of speaking with all tongues is called indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 4. speaking with other tongues and here ch 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking with the tongues of men and of Angels that is all kind of languages imaginable proportionable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all faith v. 2. so this more limited gift is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorts or kinds of languages and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 14. 2. speaking with a tongue that is some one tongue or more for of him it is said ver 13. Let him pray that he may interpret which it seems he is not yet able to doe and so not to speak with all tongues For if he could then understanding himself well enough as he is supposed to doe v. 4 14. it must needs follow that he would also be able to interpret himself and not need another qualified to that purpose v. 27. In like manner as here v. 30. tongues and interpreting belong not both to the same persons nay c. 14. 28. when two or three speak in unknown tongues 't is supposed possible that neither of them may be able to interpret or declare intelligibly to the people what hath been said in which case the Apostle bids them that speak strange languages hold their peace in the Church that is in the presence of believers for to them the strange language is wholly uselesse Thus though S. Paul thank God that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 14. 18. speak with tongues more then all in the Church of Corinth yet his very saying so is an intimation that he had not the gift of all tongues as being not one of those Twelve on whom that gift descended Act. 2. yet furnish'd abundantly for his office with the languages of all those to whom he was to preach CHAP. XIII 1. THough I speak with the tongues of men and of Angels and have not charity I am become as note a sounding brasse or a tinckling cymbal Paraphrase 1. If I have never so perfect a degree of the gift of languages and doe not withall study and endevour the good and edifying of the Church I am no better then a trumpet or cymbal that sounds a triumph for vanity or boasting but not at all for profit or benefit of the Church 2. And though I have the gift of prophecy and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no charity I am nothing Paraphrase 2. And though I can expound scripture and know all the most mysterious and subtile parts of it as the Gnostick hereticks pretend to have see note on 2 Pet. 1. c. and if I have the highest degree of that faith by which miracles are wrought so as to be able to remove mountains and doe not employ my gifts to the good of others I am not to be compared with those that have that most excellent gift c. 12. 13. and make use of it accordingly to the benefit of and preserving unity in the Church 3. And though I bestow all my goods to feed the poor and though I give my body to be burned and have not charity it profiteth me nothing Paraphrase 3. If I have the liberality to give away all my goods and even the care and solicitude to distribute them to those that stand in need of them and do not this out of any principle of charity and compassion to contribute to the good of others but either to please men or acquire glory and so in like manner if I proceed to part with my very life adventuring the most cruel death even to be burnt alive and have no charity or sincerity of love to others live and dy without that most Christian necessary virtue I am in comparison never the better for it 4. Charity note b suffereth long and note c is kind charity envieth not charity note d vaunteth not it self is not puffed up Paraphrase 4. It is the property and commendation of this virtue of charity to be so far from wronging others that it teacheth forbearance makes a man perfectly patient and not revengefull of injuries very kind tender and compassionate as sensible and zealous of other mens good as of his own makes a man farre from envying very well pleased at all other mens happinesses abates all foolish elation of minde ambition and ostentation as also all pride and insolence in overvaluing himself and despising others so very observable in the present Hereticks and disturbers of the Church the Gnosticks 5. Doth not note e behave it self unseemly seeketh not her own is
in all manner of sincerity And thus saith S. John 3 Joh. 4. that he hath no greater joy then to hear that his children walk in the truth V. 7. Beareth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cover and is within a very little the Latine tego and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tectum is sufficiently known and therefore by Hesychius 't is first expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover to contain and then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry to endurâ— And that this notion of covering belongs principally to concealing in opposition to speaking out or reporting may appear by Hesychius also who in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover words and not report them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to silence or holding the peace And this is the most probable notion of the word here where speaking of Charity that it rejoiceth not in iniquity that is is so farre from joying to see another offend that it produceth geeat sorrow and compassion for it but on the other side rejoiceth together in the truth is very glad to see men doe as they should doe live in all Christian sincerity he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a farther evidence of that temper conceals all the ill of another unlesse when 't is greater charity to reveal it as Pro. 10. 12. it is said of love that it covers all sins and then goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believeth all things that is all things that are said for the excuse or mitigation of a fault which is the quality of the supernal wisdome Jam. 3. 17. that 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easie to be perswaded of that which tends to mitigate the fault and when nothing is said in defence or excuse yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hopeth the best that the matter is capable of And then followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endureth all things whatsoever of injury comes to him by anothers fact he is most ready to bear and never meditate revenge Which is the very thing that must be meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were rendred beareth all things as in Hesychius 't is manifest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that notion of bearing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to endure And that is one farther evidence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here in the other notion for else there would be no avoiding a tautologie It is true that ch 9. 12. it may bear another sense for the word certainly signifies to endure as well as to conceale and yet that with somewhat of this notion in it for the sense lies thus we might use our liberty or authority claim the privilege of labourers that is to be provided for by those for whom we labour but we have not done so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make no such claims but endure hardship rather then hinder the propagating of the Gospel by insisting on this right Ib. All things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things though it be an universal is not to be taken in the utmost extent but according to the use of the like phrases in all languages wherein the universal signe affix'd either to persons or times or places or things signifies onely a greater number but not all without exception So when Psal 14. 4. it is said of the children of men that they are all gone out of the way all become abominable it is manifest that it is not spoken of all men without exception for v. 8. there is mention of Gods people and v. 9. of the righteous So for things Joh. 14. 26. the holy Ghost shall teach you all things and bring all things to your memory not absolutely all but all that were usefull to their office So 1 Cor. 10. 23. All things are lawfull to me that is many of those things which are unexpedient or all indifferent things So Phil. 4. 13. I can doe all things is determined there to the things there spoken of to want and to abound c. and so here the covering and believing and hoping and enduring all things is the concealing and burying in forgetfulnesse many considerable injuries and evils of other men believing and hoping and enduring very many things which they which have not this excellent divine grace of Charity will never doe CHAP. XIV 1. FOllow after charity and desire spirituall gifts but rather that ye may prophesy Paraphrase 1. Let the prime supreme care be to do good to others and in order to that of all spirituall gifts which you are to desire zealously that of interpreting Scripture is the most usefull see note on Lu. 1. n. 2. For he that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him howbeit in the Spirit he speaketh mysteries Paraphrase 2. For he that by the gift of God speaketh any unknown languages onely to shew what he can doe must be supposed to speak to the understanding of none but of God and then he speaks indeed by that gift or afflation mysteries or hidden things but no body receives benefit by him 3. But he that prophesyeth speaketh unto men to edification and exhortation and comfort Paraphrase 3. But he that declareth to others what himself understands of holy things speaks to men's profit and instruction admonisheth and exhorteth them to all Christian practice and comforteth them from the promises of Christ 4. He that speaketh in an unknown tongue edifieth himself but he that prophesieth edifieth the Church Paraphrase 4. He that speaks a strange language can benefit no body but himself but he that interprets Scripture doth that which much â—endeth to the confirming and benefiting the congregation improving them in spirituall knowledge 5. I would that ye all spake with tongues but rather that ye prophesied for greater is he that prophesieth then he that speaketh with tongues except he interpret that the Church may receive edifying Paraphrase 5. I had much rather that ye had the gift of prophesying then of strange tongues for expounding of Scriptures is infinitely more usefull to the Church then the gift of tongues unlesse he that useth that gift doth after tell them in plain words what he meant for unlesse he doe so the Church can receive no advantage by him 6. Now brethren if I come unto you speaking with tongues what shall I profit you except I shall speak to you either by revelation or by knowledge or by prophesying or by doctrine Paraphrase 6. For strange tongues are not at all profitable for them that are already Christians that which is profitable is either 1. expounding sacred figures or 2. communicating ones knowledge in great mysteries see note on 2 Pet. 1. c. or 3. interpreting of difficulties of Scripture or 4. morall catechisticall institution teaching you what men ought to doe and believe 7. And even things without life
allowed to use if they doe it according as I have directed 40. Let all things be done decently and in order Paraphrase 40. Let all things therefore be done according to the custome of the Church which is the rule of decency and according to the orders and directions which now and at other times have or shall be given you by me And this is all I shall now adde on this subject Annotations on Chap. XIV V. 16. Amen The word Amen is an expression ordinarily used by the people by way of assent to the prayer made by another before them being an Hebrew Adverb of affirming and so rendred by Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithfully For as Maimonides saith 't was a custome of the Jewes in their daily prayers that he that had not skill or ability to pray himself should say Amen but he that had ability should pray himself The former of these was he that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the private or vulgar person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 5. the younger as Lucian defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude or congregation which the wise men call Idiots This custome is clearly deduced from Deut. 27. where all the people of Israel joyne in this and so in the Psalmist particularly on this occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing of God Blessed be the Lord God of Israel from everlasting and world without end and let all the people say Amen So Neh. 8. 7. All the people answered Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the laity peculiarly as that differs from the Priests who therefore in all reason are here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Talmudists have a threefold Amen 1. Amen pupillum saith Caninius when one prayes and another that understands not what he saith gives answer to him parallel to this of the idiote in this place 2 ly Amen Surreptitium a stollen Amen when 't is before the end of the prayer and 3 ly Sectile when he cuts it into two parts A-men as he that yawnes or is a doing or minding something else Now the use of this Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at thy giving thanks seems here to referre to the custome of the ancient and it seems Apostolical Primitive Church which was at the consecrating of the Lord's Supper for to that the giving of thanks seems to belong according to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 10. 16. At the ending of which saith Justine Martyr Apol. 2. there was a solemne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acclamation of Amen by the people 30. Revealed That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwaies signifie a vision or passively a receiving a revelation by extasie or dream from God but onely a sense or notion a meaning or interpretation of a piece of Scripture that through some figure or the like hath much difficulty in it may appear by ver 6. where in opposition to the miraculous speaking of tongues those four waies of expounding in the Church are set down and the first of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revelation or expounding of sacred figures c. So v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a revelation as hath an interpretation is of him that can expound any such figure as the other is he that can interpret a strange language and so here in this verse that which is here hath a revelation must be expounded by the prophet's speaking ver 29. For thus it lies Let the prophets speak two or three that is so many in a meeting If another that sitteth by have any revelation that is if whilst one is a speaking another be or conceive himself able to expound the difficulty then let the first that is the prophet then a speaking hold his peace give way to him where as the prophets speaking is all one with having a revelation so the thing thus delivered being to be judged of by others whether it be right or no let others judge ver 29. is concluded not to be any special revelation from God for if 't were supposed such it ought not to be subject to others judging of it And then what is here said will clearly be explained by that which we read in Philo lib. Omnem probum liberum esse where speaking of the Doctors of the Jewes when they are set in the Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One reads the bible some part of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And another of the more skilful or Doctors passing through those that are not known that is the more difficult passages expounds This was called among the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching or expounding in their Synagogues See Note on ch 1. c. CHAP. XV. 1. MOreover brethren I declare unto you the Gospel which I preached unto you which also ye have received and wherein ye stand Paraphrase 1. As to that great heresie of some among you v. 12. that deny the resurrection I shall now speake the very same which at my first preaching the Gospel among you I taught and which ye then embraced and for some time till these Gnostick false teachers crept in among you ye never made question of 2. By which also ye are saved if ye keep in memory what I preached unto you unlesse ye have believed in vain Paraphrase 2. By which also you were converted fetch'd out from the midst of the Gentile world after what manner if your memory serve you I delivered the story to you with all the circumstances and explication of difficulties unlesse your believing and receiving the Gospel were light and rash and inconsiderate or unlesse what you then received be now quite vanished 3. For I delivered unto you first of all that which I also received how that Christ died for our sins according to the scriptures Paraphrase 3. For one of the principall things which I told you and which I my self had learned at my first believing the Gospel was this that as Christ died for our sins 4. And that he was buried and that he rose again the third day according to the scriptures Paraphrase 4. And his body was laid in the grave so on the third day according to the prophecies of the scripture he rose from the grave 5. And that he was seen of Cephas then of the twelve Paraphrase 5. And after his rising appeared to Peter Lu. 24. 34. and then to the whole colledge of disciples Lu. 24. 36. consisting formerly of twelve and so soon after again though now one of them was wanting 6. After that he was seen of above five hundred brethren at once of whom the greater part remain unto this present but some are fallen asleep Paraphrase 6. After that he was seen in Galilee Mat. 28. 7. by neer five hundred believers or Christians at one time of whom a great part are now still alive ready
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
famous and for which Gods judgments remarkably fell upon them and must in like manner be expected to fall on Christians that are guilty of them To these S. Chrysostome applies the phrase Tom. 11. p. 24. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that exceeds the laws set by God desires strange and not regular things I shall here adde how the Bishops of our Church in the daies of Henry 8. thought fit to interpret or paraphrase this place in the book named A necessary Doctrine and erudition for any Christen man in the discourse of Matrimony where falling on mention of this text of Scripture they thus express this part of it that no man should craftily compass and circumvent his brother to obtain his fleshly lusts where it is evident what they understood by the whole phrase particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obtain his fleshly lusts agreeably to what we have here noted V. 9. Taught of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly God the Father as appears v 37 39 44 65. and so the taught of God are the followers disciples of him who as being first such having that honest heart which hath alwaies been taught them by God and by his preventing grace wrought in them and accepted by him doe when Christ is revealed to them constantly receive and entertain him But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seems rather to signifie Christ speaking of that which was not in them till they were Christians viz. brotherly love at least was taught them and required of them most eminently by Christianity Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotles works nec Philosophos se ostentent sed satagant fieri Theodidacti Let them not boast that they are Philosophers but let them be content that they are or endeavour to be Gods scholars that is Christians instructed by the tractates of holy Fathers as there it follows And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loving of one another may either be a notation of the End or onely of the Effect and it is uncertain which The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear either If it be the End then the sense is that to this especially is their Christianity designed that they love one another their being Christians obliges them expressly to that and makes his exhortation to it unnecessary Thus S. Chrysostome applies the words of the Prophet they shall be all taught of God to the perspicuity and plainness of the Evangelica◠precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles as common Doctors of the world proposed to all things perspicuous and manifest of themselves that every one might by bare reading learn them and to this the Prophet agrees saying They shall be all taught of God and shall not say every one to his neighbour c. If it be the Effect then the meaning is that by there having been thus formed by the Christian faith they doe already see ver 18. perform this and therefore need no exhorting to it V. 13. Are asleep That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep signifies to die to depart out of this world according to the Scripture-style there is no question Onely two things are here to be observed first that the word which is in the ordinary reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense those that have fallen asleep is in the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that sleep in the present to note simply those that die not onely those that are already dead but that die daily remembring withall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep is the word which is proper to express the death of the righteous whose death is but a repose of their bodies in their graves or dormitories and a rest of their souls in Gods hands secondly that the men here peculiarly spoken of are those that die in the cause or for the faith of Christ That sure is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sleep through Jesus that is by occasion of him or for Christianity sake And so signifies those that have been persecuted and died either by the hands of the persecutors or before the time comes of Christs destroying the persecutors and releasing the persecuted by that means And the considering of this will give us the occasion of this discourse and of that concerning the times and seasons following it ch 5. 1. That the Christians at Thessalonica were sorely persecuted by the unbelieving Jewes and haled and dragg'd to the Roman Officers as disturbers of the civil peace hath been evidenced Note on ch 2. h. Against these persecutions the Apostle designed to confirm and comfort them by this Epistle And the direct way of doing it was to put them in mind of what he had told them when he was with them that Gods judgments should shortly seize upon the unbelieving Jews their persecutors chap. 2. 16. and bring them relief by that means Of this he speaks as of a thing known to them ch 5. 1. But yet one objection there was either express'd by them or foreseen and here answered by him viz. that this deliverance being not yet come some of the faithfull either were daily put to death by the Roman Officers upon the Jewes instigation for the accusations brought against them were capital Act. 17. 6 7. and so were not thus rescued or else did daily die before this promised deliverance came And to this the Apostle gives answer here that they should not be discouraged or grieve for those which thus died especially in the cause of Christ because their souls being by death brought to their harbour and their crown the sooner their bodies which alone were supposed to be the sufferers were no way losers by it being sure to be raised by Christ whose resurrection converted his death into advantage to him and that so speedily at the sound of the dooms-day trumpet that they which should then be found alive which have never died should have no advantage of them but on the other side they that were dead for the faith of Christ should first be raised before they that were remaining alive should be caught up with Christ And this was full matter of comfort to them and answer to the objection After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jewes and deliverance of the faithfull by that means ch 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place CHAP. V. 1. BUT of the note a times and the seasons brethren ye have no need that I write unto you Paraphrase 1. But concerning that notable time or season of Christ's coming in judgment
that pious strict condition ver 6. and then they will relieve themselves by marrying 12. Having condemnation because they have cast off their first faith Paraphrase 12. Which is a great and a punishable crime in them viz. that of violating their promise made unto the Church a kind of conjugal tie that they would attend it alone and not forsake it which when they doe and return again to the world what is it but a giving the Church a bill of divorce and marrying another husband 13. And withall they learn to be idle wandring about from house to house and not onely idle but tatlers also and busie-bodies speaking things which they ought not Paraphrase 13. And such young widows being unfit for such a recesse and vacancy have nothing to doe with their time but spend it in going abouâ— from house to house in asking questions and not onely so but fall into tatling and loose discourse into censuring and medling with other folks matters entertaining themselves and others with unseemly discourse either calumniating or talking wantonly 14. I will therefore that the younger women marry bear children guide the house give no occasion to the adversary to speak reproachfully Paraphrase 14. My direction therefore is that the younger women widows or others that have not attained to this gravity of mind and command over themselves doe in that case betake themselves to a married life and serve God in that bearing and bringing up children see note on c. 2. d. guiding domestick affairs that so they may not doe any thing which may give advantage to those that are willing to take it to accuse or find fault or bring reproach upon such loose professors and the Church for their sakes 15. For some are already turned aside after Satan Paraphrase 15. For some such you know there are which have forsaken the Christian path and betaken themselves to the Gnosticks bitter enemies to Christians and these would be glad to have somewhat to say against you 16. If any man or woman that believeth have widows let them relieve them and let not the Church be charged that it may relieve them that are widows indeed Paraphrase 16. If any Christian hath any helplesse widow of his family see v. 8. let him undertake the care and charge of them and not cast them upon the Church to provide for them left if they doe there be not in the stock of the Church sufficient to provide for all that are truly helplesse 17. Let the Elders that rule well be counted worthy of note d double honour especially they who labour in the word and doctrine Paraphrase 17. Let the Bishops that have discharged that function well receive for their reward twice as much as others have especially those that preach the Gospel to whom it was news and also continue to instruct congregations of Christians in setled Churches â—ee Act. 11. b. 18. For the Scripture saith Thou shalt not muzzle the oxe that treadeth out the corn and The labourer is worthy of his reward Paraphrase 18. For this is agreeable to that significative ceremony of the Law which allows the beast that is used to goe over the corn and tread out the grain out of the straw after the manner that threshing doth to feed all the time that he doth the work and so to have a certain reward in a liberal manner for all his labour 19. note e Against an Elder receive not an accusation but before two or three witnesses Paraphrase 19. Admit not any complaint against a Bishop of any Church under thy Metropolis see Act. 11. b. unlesse it be testified by two or three at least 20. Them that sin rebuke before all that others also may fear Paraphrase 20. All others that have committed any scandalous offence thou art to admonish first and rebuke in the presence of the community of the people and if they reform not inflict the censures of the Church upon them that beside other advantages to the offenders themselves the reforming them by that means others that see and hear this may be awed hereby and kept from falling into the like 21. I charge thee before God and the Lord Jesus Christ and the elect Angels that thou observe these things without preferring one before another doing nothing by partiality Paraphrase 21. And I conjure thee by all that is holy that with all impartiality and uprightnesse thou proceed in Ecclesiastical Censures without favour 22. note f Lay hands suddenly on no man neither be partaker of other mens sins note g Keep thy self pure Paraphrase 22. And when thou hast inflicted the Censures on any make not too much hast to absolve them again before they have by good works approved the sincerity of their reformation And by the way take special care that by knowing other mens enormous acts thou be not enticed or inveigled 1 Cor. 15. 13. or brought to partake with them and commit the same Be sure that thou keep thy self unpolluted from those sins that are now so rise among you 23. Drink no longer water but use a little wine for thy stomachs sake and thine often infirmities Paraphrase 23. Yet say not I this to prohibite thee drinking wine physically and moderately in respect of thy sicklinesse to which drinking of water is unwholsome This may safely be done by thee without incurring that danger of pollution v. 22. 24. note h Some mens sins are open beforehand going befoe to judgment and some men they follow after Paraphrase 24. Some mens sins are discernible so as to bring them under the censures of the Church by way of precedent demerit and then are no more discernibile in them and these may be the sooner absolved but in some they follow after that censure also that is are not reformed upon censure but continued in by repeated acts visibly and discernibly even when they are under the censures of the Church in which case there must be no absolution 25. Likewise also the good works of some are manifest beforehand and they that are otherwise cannot be hid Paraphrase 25. So in like manner men's good works almes-deeds c. in case they doe reform upon censure are or must be manifest before absolution and when they are not so but on the contrary their deeds continue evil or their good works but very few they cannot be so concealed but they will be discenâ—ible and by them judgment will be made who is to be absolved who not Annotations on Chap. V. V. 3. Widows There were two sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lone persons which we render widows in the antient Church First those that were taken in to serve and officiate there as diaconissae and those were especially though not onely chosen of virgins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that alwaies continued such as by a place of Ignatius may be collected these were a kind of imitation of those which in Christs and the Apostles times
such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder here Nay secondly the persecutions which were at this time against the Church and wherein S. John was peculiarly involved might make it prudent thus to conceal his name and disguise it under this title Or thirdly whatsoever was the reason of wholly omitting his name or title in the first Epistle may here be of force for his omitting it thus farre here And this will be a ground of answer to the second reason also For though those Churches whither these Epistles were sent knew from whom they came and accordingly never denied them reception yet having not so publick a character upon them as others had and being not own'd by the Author in the title as all S. Paul's unlesse that to the Hebrews were this might well be the cause that they had not so universal a reception at first which notwithstanding it yet appears that soon after it was received into the Canon and this inscription prefix'd to it by the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Catholick Epistle of John the Apostle As for the third reason that of this Author 's being opposed by Diotrephes which is thought to be a proof that he was not an Apostle this is of no validity because the hereticks of those times the Gnosticks are known to have opposed and rejected the Apostles themselves So of Alexander S. Paul saith he hath greatly withstood our words 2 Tim. 4. 15. So of the Gnosticks we read Jude 11. that they were guilty of the gainsaying of Coreh and that we know consisted in their opposing Moses and Aaron and so in the parallel must denote the opposing the Apostles or Governours of the Church sent immediately by Christ and that that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking evil of glories Jude 8. and 2 Pet. 2. 10. as of Alexanders blaspheming 1 Tim. 1. 20. see Note on Jude d. To the same purpose also it is that S. Paul having spoken of the Gnosticks 1 Cor. 8. through the whole chapter proceeds immediately c. 9. to the vindicating his Apostleship and the privileges thereof and so Gal. 1. and speaking to Titus of these deceivers he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 10. refractory disobedient Of these 't is Ignatius's affirmation that they took upon them to know more then their Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any know more then the Bishop he is corrupted Ep. ad Polycarp And not onely so but of Marcus's followers a progenie of these Gnosticks Irenaeus plainly affirms l. 1. c. 9. and from him Epiphanius l. 1. haer 14. and 34. that they were so arrogant that they contemned the Apostles themselves and l. 3. c. 2. dicentes se non solum Presbyteris sed etiam Apostolis existentes sapientiores saying they were wiser not only then the Presbyters or Bishops but even then the Apostles themselves which takes away all force from this argument And then nothing hinders but that the Inscription of this Epistle may be true and John the Apostle be determined to be the Author of it And that will be more probable if we observe how agreeable the matter of this is to the former Epistle fortifying them in the truth v. 4. in the practice of charity v. 5. and warning them of the Gnostick decervers or Antichrists v. 7. How these Epistles should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may perhaps be question'd being not as that of S. James and S. Peter appeared to be addressed to the Jewes of the dispersion universally or indefinitely but one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily rendred To the elect Lady and the other to Gaius a particular person But to this it may be said First that it is not certain that these are two particular persons to whom these Epistles belong see Note a. on this Epist Secondly that to whomsoever they were first address'd they were yet designed to be transcribed by them and sent to others also and that is the meaning of Catholick the same that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that these Epistles were designed to go from one Church unto another and were not confined unto any see Note b. on the title of S. James But then thirdly another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholick there may possibly be to signifie the universal reception of these Epistles in the Church At the first beside those Epistles which carry S. Paul's name in the front of them there were but few that had an universal reception onely the first of Peter and the first of John the rest were not so universally received into the Canon of Scripture Hereupon those two so received might at the first be called Catholick and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canonical also in opposition to those others which were not so Catholickly or universally entertained And then when upon farther evidence made to the Church these others were without contradiction received also this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might in like manner by the Church be added to their Inscriptions to signifie that now they were universally received also that is accepted into the Canon S. JOHN II. 1. THE Elder unto the note a elect Ladie and her children whom I love in the truth and not onely I but also all they that have known the truth Paraphrase 1. John the Apostle and governour of the whole Church of Asia to the Church unnamed and to all the Christians therein whom I value and love in Christ and not I onely but all other true Christians 2. For the truth's sake which dwelleth in us and shall be with us for ever Paraphrase 2. Because of the Christian profession the same in you that remaineth in us and shall doe so I pray and hope for ever 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love Paraphrase 3. I send you greeting and wish you all gifts and mercy and prosperity from God the Father and the Lord Jesus Christ and particularly that you may in despight of all sollicitations of hereticks and schismaticks continue constant in the acknowledgment of the truth of the Gospel and in the exercise of all works of charity to one another 4. I rejoiced greatly that I found of thy children walking in the truth as we have received a commandment from the Father Paraphrase 4. Some of the Christians which belong to thee I lately met with where I was and discerned them to stand constant in the truth of the Christian doctrine agreeably to that commandment given to us by God the Father This is my beloved son hear him Mat. 17. 5. when Peter and James and I were in the mount with him and this constancy of theirs was the more considerable because of the great store of false doctrine that is now every where abroad in the Church and this was matter of special joy to me See note
that is by impulsion of the Spirit of God and Ephes 3. 3. by Revelation that is by Christ's speaking to him from heaven and other the like vision which it appears he had 2 Cor. 12. 7. God made known to me the mystery In other places the word is used in a greater latitude for and exposition or interpritation of any sacred figure c. however come by though not by immediate inspiration from God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews expounding of difficulties see Note on 1 Cor. 14 b. and yed more widely 1 Pet. 1. 7. for Christ's revealing himself in judgment on his adversaries and rescuing the faithful But here it is according to strict idiome to more then vision or prophecie and so the title of Enochs book citied Jude 15. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of Enoch but in S. Jude's style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecy of Enoch And if in this notion of the word which is peculiarly that which here and c. 1. 1. belongs to it M r brightman intituled his comment on this book Apocalypsim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rlevelation of the Revelation as it seems he did by applying the words of Scripture The Lord hath spoken who can but prophesie to his own performances in that Comment adding that God not onely speke of old by dreams and visions but daily now whensoever he inlightens the minds of his servants to the fetching out any hidden truth of his word and that when God doth thus communicate with any he understandeth a necessary imposed on him to makee it known to others and that the danger is not shâ—wn to him for his own private sake I cannot but affirm that be hath grossely mistaken his businesse and endevoured to impose false prophecies upon his Reader For though by the help and grace of God sought onely by prayer and by the use of means instrumental to that end subordinate to that grace such are comparing Scripture with Scripture and Prophetick expressions with the Prophetick style and Symbols with Symbols and the observation of the use of words and phrases in the sacred dialect it be possible to attain to the expounding or revealing some secret senses of Scriptures which without the uses of these means will not be attainable yet may not the interpretations of any meer man which hath not the gift if prophecie pretend to be the word of God And whosoever shall professe thus to reveal the Revelation by God speaking to him and doth not evidence his calling and mission prophetick especially if he pretend to have learn'd from the Revelation things so distant from what there we read as are Germany and France and Britanny of this last Century from the Churches of Sardis Philadelphia and Laodicâ—a in Asia then in being when S. John by Christ's appointment wrote this prophecie to them must needs be look'd on as a false seer or false prophet And this is done by Master Brightman in expresse words saying that he had learn'd out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world as if what was said to be sudden near 1000 years since were sufficiently fulfilled by being near at hand fourty four years ago that the Churches of Britian Germany and France were most favourably admonished of this tempest by Epistles written to them by name that he by divine impulsion or direction or what else divinitus can signifie found these very Epistles which signifie this thing and from the inscriptions of them understood to whom they were sent and durst not but dispatch them to them left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly And that those Epistles do not foretell this by any doubtful conjecture but teach in clear words what he thus thinks fit to affix on them The least that can be said of this is that 't is the adding to the prophecies of thus book c. 22. 18. the odtruding his own fancies for Divine revelations And if the â—ad calamities which have befaln this British Church since the writing of this New Apocalypse of his be conceived to conclude 〈◊〉 a true Prophet in his presaging against the Angel of that Church it will be as reasonable to ascribe divinity to the heathen Auguries and Oracles also as oft as any part of the event followed any one of them whereas indeed of any contingent future event there being only two things possible either that it will or that it will not come to passe and prescutions and schisms and commotions and seditions and changes of Government being so frequent that whatsoever Church or Kingdome hath long withstood such onsets may at last by some advantage industriously sought and maliciously laid hold on not improbably sink and fall under them whatsoever is or can bee foretold in this kind with any common prudence will not be improbable to fall out in some part within fourty of fifty space Nay whatever 't is some advantage it will have toward the completion by having been foretold As when by the flying of the birds so casual unsignificant a thing as that the Roman Augurs promised the souldiers a victory on that side the courage thus infused into them by believing that prediction did oft contribute very much to the obtaining the victory the same may in some measure be said in this particular But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book That the people are they that must pull dowm Antichrist whilst Kings espouse his cause then which nothing can be more effectual and direct toward the raising and somenting of commotions to which the prosperity of them is as probably consequent as victory to the number and courage of an Army and so though the prescience of God which is not his decree and the predictions of true Prophets which are but rayes of that prescience have no proper immediate influence on the effect noting of causality in them yet these vain delusions of those false Prophets may have had much of improperly so called yet real efficiency and if so designed by them of guilt in them All which proves the wickednesse and dangerousnesse of such designes but gives no Authority to the interpretations Having said thus much in general of Master Brightman's Apocalypse I shall not think it amisse to give the Reader some view or taste of his way of interpreting and the grounds where with he contents himself And it shall be by mentioning his explications of the prophecies of the seven Churches which are it themselves the most clear and intelligible of any part of the whole book as belonging peculiarly and by name to the chief Episopal Sees of Asia sufficiently known to all and in respect of the matter and expressions used in them more perspicuous then almost any part of the prophecies of Isaiah but
And this they shall doe successefully and efficaciously over the Eastern Nations 29. He that hath an ear let him hear what the Spirit s3aith unto the Churches Annotations on the Revelations Chap. II. V. 2. Say they are Apostles Who these Pseud-Apostles were that this Church of Ephesus had tried and found lyars may perhaps be reasonably affirmed out of the stories of those times Gaius in Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets down the story of Cerinthus the leader of an heresie that he pretended Revelations written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some great Apostle and related 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigious narrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as shewed him by Angels and then delivered his doctrines of a temporal kingdom of Christ after the Resurrection and that men should in Jerusalem live again and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serve lusts and pleasures and spend the space of a thousand years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a nuptial festivity The same doth Dionysius Alexandrinus in his second book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down speaking of Cerinthus and his followers and their doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ's kingdom should be an earthly one and agreeable to his fansie who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very carnal man and lover of the body that it should consist in the satisfying of the panch and lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in meats drinks and marriages and to that purpose that there might be the more plenty of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in feasts and sacrifices and killing of beasts or victims And Irenaeus lib. 1. goes farther mentioning some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines of filthinesse not fit to be named which he taught his disciples And this it seems in Asia and 't is very probable in Ephesus it self of which we now speak For that John after his return from banishment lived there we find affirmed by Clemens in his narration of him transcribed by Eusebius Eccl. Hist l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he going into a Bath on a time and finding Cerinthus to be there leaped back and went out not enduring to be under the same roof with him for fear as he said that it should fall when such an enemy of Christianity as Cerinthus was in it is the affirmation of Irenaeus l. 3. out of a tradition of Polycarp see Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And two circumstances more to our present purpose will be observable in that Author First that the Nicolaitans here mentioned to be hated by this Church v. 6. did rise immediately after Cerinthus and his follower◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith Eusebius and are therefore set down immediately after them in the course of his History c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly that Dionysius Alexandrinus comes to take him in in his discourse on occasion of this very book the Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith Eusebius having expounded some parts of the Revelation out of an antient tradition Whether this were the place of the Revelation which he so expounded I cannot affirm but of this I am sure that he and his followers pretending to have received their Revelations from some prime Apostle and affirming the prodigies he spake of to be shewed him by Angels may well be said to say they are Apostles that is to have commission from heaven for their doctrines when assuredly they were not such And that the Church of Ephesus was not deceived by him but found out and rejected his errors appears by S. John avoiding him in that place as one that was so known an enemy of the truth that he speaks to all that were with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us not come near this vile person which is an interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in this verse their not enduring these vile carnal Gospellers but separating from them V. 4. Hast left thy first love The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred thou hast remitted or abated thy first love for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being applied to things of this nature remission of degrees of any thing as that is contrary to intension of them Master Brightman's fansie on the word is very observable and from thence it will be easie to judge of the solidity of the grounds on which he proceeds in his interpretations Every one of the Churches saith he hath such a name given it as will declare its whole condition as it were by marks written in the forehead Thus saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast remitted doth sufficiently teach what the Spirit considered in this city viz. that 't was Ephesus as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omission c. from whence he presently gathers that by Ephesus is meant the whole Primitive Church till Constantine's daies Thus pitifully slight are the marks and characters by which he passeth his judgment and on which he founds his interpretations For besides that Ephesus is the name of a city and Church known in the Scripture and doth as punctually signifie that and nothing but that as London signifies London and it may be as reasonable to say that the Epistle of Paul to the Ephesians had a particular aspect on the whole Church till Constantine as that this part of S. Johns Epistle to the Angel of the Church of Ephesus belongs to it the allusion of aphecas for that is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Ephesus is as remote in found as one could well imagine but then in signification much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying desire or appetite but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or loosing Now for the other part of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is here not the love or care of the Bishop toward the flock as Master Brightman would have it but the great love toward Christ which first was in them not their first love as that signifies the object of it Christ for the leaving or utter forsaking of him were not reconcileable with the other commendations which are here given of them particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast patience at the present thou perseverest still in the Christian faith but it is their first zeal and fervency of love toward Christ see Mat. 24. 12. which it seems was in processe of time much remitted in the Christians of that Church This love when it is perfect casteth out fear he that hath it will make no scruple to die or undergo any danger for Christ And thus had this Church formerly behaved themselves toward Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. they had endured and pass'd through difficulties and not fainted But now it seems they were fallen into a great and dangerous remissenesse in this particular of which therefore if they repent not they are threatned with removal of their Candlestick What this remissenesse was may perhaps be guess'd
this Apostate's malice from disquieting the Church and so it is a very great and convincing argument for the truth of this interpretation rather then an objection against it Having said thus much for the interpreting of these thousand years in a way which is very remote from the conceits of the Millenaries I must expect this objection and suggestion of their against it 1. that the Chiliasts opinion and interpretation of this place was received universally in the first ages of the Church and 2 dly that it was delivered down from the Apostles and that Justin Martyr hath affirmed the former of all Orthodox men in his time and Irenaeus produced testimonies of the latter For the testimony of Justin Martyr it is true that he hath these words of this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I and many others are of this opinion and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and as many Christians as are orthodox in all things From hence indeed it is rightly concluded that Justin was himself of this opinion and some nay if we believe him many others with him But that either this was the uncontradicted doctrine of the Church in his age or that Justin saith it was so is falsly collected from hence For first they are the plain words of Justin p. 306. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have signified to you that many do not acknowledge this doctrine of Christ's reigning here a thousand years and those Christians of pure and pious opinion and judgment and that either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should against consent of all Copies be turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not should be left out were a bold Criticisme and of very ill example to the evacuating the force of all testimonies making mens words mutable into the direct contradictory and beside would render it a very perplexed period Secondly it appears by Trypho that he thought Justin had equivocated in telling him he believed it upon this ground because other Christians were not of this opinion Hereupon the saith to Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell me truly whether you are sincerely of that opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Justin answers that he would not say it if he had not thought it and thereupon repeats his having told him that he and many others were of that opinion and promises to write a book of this disputation and confesse it to others as well as him and adds that he means not to follow men and their doctrines but God which argues his acknowledgment that the opinion was not uncontradicted by men nor generally consented to by Christians Thirdly those words which seem most to the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I and as many as are Orthodox in all things will not come home to the proving any more then this that he was of this opinion and some others in all things consenting with him For it being supposed that he was of that opinion it cannot be expected of him that he should affirm any that held it not to be of right opinion in all things Fourthly it appears that he speaks of three sorts of men the first that denied both the Resurrection and the thousand years and those he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominal Christians Atheists impious heretical leaders the second that acknowledged the Resurrection and denied the Millennium and those are contained under Christians of pure and pious opinions the third that held and maintained both as himself and many others and if there were or as many as were Orthodox in all things that is that in his opinon were such As for Irenaeus 't is true he sets dow the doctrine of the Chiliasts for a tradition but withall renders an account of his doing so Presbyteri qui Johannem viderunt meminerunt audisse se ab eo haec Papias Johannis auditor Polycarpi contubernalis vetus home testata reliquit The Elders that saw John remember that they heard this of him and Papias S. John ' s auditor that dwelt with Polycarp an antient man left these things testified By which it appears that this testimony of Irenaeus amounts but to little more then the assertion of Papias who hath not been a person of any reverend authority in the Church of God And indeed upon the same grounds Irenaeus takes up another opinion and mentions it as a tradition too which is sure farre enough from being tradition or true that Christ lived till betwixt 40 and 50 years old for which he voucheth Scripture and the authority of omnes Seniores all the Elders qui in Asi apud Johannem discipulum Domini convenerunt that were in Asia with John who saith he witnesse that John delivered this to them and farther that they that saw the other Apostles heard the same of them and bear witnesse of such a relation Whatsoever can be built on such an authority may as competently be refuted by the authority and reasons of Dionysius Alexandrinus that lived not much above an hundred years after S. John and opposed himself directly against it and though some others were otherwise minded yet was this doctrine of the Chiliasts condemned by the Church and some that time all accounted Hereticks that maintained it V. 8. Gog and Magog What is meant by Gog and Magog must first be fetch'd from the prophecy of Ezechiel c. 38. 39. where by both these together Antiochus the great enemy and destroyer of the Jews is signified as having the dominion of Syria and Asia both see the Learned H. Grotius on Ezekiel Answerable to this is it that Gog◠should here signifie the Lydian Asia or Lydia and the neighbouring regions the Princes whereof are called Gygae which is lightly deduced from hence And so in the collection of the Sibyllin oracles Lydia and Pamphylia are express'd to be the interpretation of Gog. And by this the Ottoman family is fitly described not onely in respect of their malice mischief wrought on the people of God which makes the resemblance betwixt them and Antiochus complete see c. 14. note c. but because they first shew'd themselves in Lydia and so peculiarly may be called Gog. By Magog Syria is meant or indeed in a greater latitude Scythia as S. Jerome affirms from the Jews on Ezech. And so saith Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of Magog are called by them Scythians By these two together the Ottoman family seems to be signally meant of which was Mahomet the second who besieged and after fifty or as Crantzius saith sixty six days siege took Constantinople the seat of the Eastern Empire called from thence new Rome and of the principal Patriarchate there and converted their cheif Church Templum Sophiae the Temple of Wisdome into a Temple for Mahomedan worship and this as Leunclavius's Annals as Crantzius and other the most diligent Chronologers set it down Ann. Dom. 1453. a thousand one hundred twenty two years after the building