〈◊〉 〈◊〉 〈◊〉 to restore such an one in the spirit of meeknesse that is either by mild reprehension and exhortation to recover him to a sense and reformation of his fault without proceeding to any sharper course or else in case of greater severity to be soon molified again toward him to take off the censures of the Church from him Which there appears not only by the evidence of the words themselves but by the subsequent precept of bearing one anothers burthens ver 2. as that may be explained by a parallel place in Ignatius's Epistle to Polyâ—arpus where he bids him as a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take care of the unity that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the keeping whole Christs body the Church bear all and suffer or bear with all in love And so perhaps in this chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 9. may be the restoring of the laps'd offenders upon their sincerity of reformation or rather the continuing them in the communion of the Church without need of having the censures inflicted upon them for so it there followâ—s as the consequent of his praying for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause I write these things being absent that bâ—ing present I may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deal sharply or use excision where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making up restoring or keeping whole may very fitly be rendred as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision the word set to denote the censures Thus in Hippodamus the Pythagorean in his book De Republ. prescribing society or meeting together of old and young in order to preservation of peace and moderating all sorts of affections he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because young men need to be taught sobriety or moderation and to have their excesses corrected and allayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correction saith the interpreterin Stobaeus p. 250. but that sure not by way of punishment for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the friendly meetings and feasts were no places of judicature nor instituted to any such like designe but by way of exhortation or friendly advice the elder to the yonger who might have such an authority with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to settle or accomplish them bring them to a staiedness and stability of temper In the third sense 't is used 1 Cor. 1. 10. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their being knit or compacted together in the same mind or opinion is set opposite to having schismeâ— among them and contentions v. 11. and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye knit together is preparative to their being of the same mind and having peace among them In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prayes to God for the dispersed Jew Christians that after that short time of sufferings God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself by his special providence take care for them and restore them halcâ—onian daies of peace to serve him in the publick assemblies Thus S. Ignatius in his Epistle to the Smyrnaeans making a motion to tâ—em to send a congratulation into Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had a fair sunshine in respect of the service of God doth thus expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have peace and have received their own magnitude and their own body is restored to them where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the body of the Church meeting together in assemblies which is there said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be restored as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be repaired or made up that is restored to them See Jude Note c. V. 14. Communion What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for charity or liberality hath been formerly observed Note on Act. 2. d. and 2 Cor 8. 4 And agreeably though in a spiritual sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit here the liberality of the holy Ghost in the plentifull effusion of his gifts so as it will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Spirit Act. 2. 38. and so as will be most fit to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace or charity or liberality of Christ and the love of God as in Cicero de Nat. Deor. l 3. Dei gratia charitas Gods grace or favour and charity or love are put together For thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ used 2 Cor. 8. 9. and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit Phil. 2. 1. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels and mercies that is the evidences of the highest liberality THE EPISTLE OF PAVL THE APOSTLE TO THE note a GALATIANS THE time of the Apostles writing this Epistle to the Galatians is generally conceived to be near the time of that to the Romans An. Chr. 55. above 20. years after his conversion Chrysostome and Theophylact set it before that And then there can be no possibility of believing the subscription of the Epistle which affirms it to be written from Rome where we know the Apostle had not been when he wrote his Epistle to the Romans But although of the time of writing this Epistle we have no sure evidence yet two things we discern of it first That the chief designe of it was to vindicate the liberty of the Gospel from the Judaical yoke which by being by them imposed upon all Gentiles which should receive the faith was likely to prove a great hinderance to the progresse of the Gospel among the heathens or uncircumcision of whom S. Paul profess'd to be the Apostle Secondly That they which in this Church press'd this yoke most eagerly were those which did not themselves observe it heretical Christians the Gnosticks which were not themselves circumcised as being many of them neither native Jewes nor Proselytes of their Covenant yet to avoid persecution from the Jewes did thus farre comply with them in pressing circumcision upon the converted Gentiles to which end they vehemently opposed S. Pauls doctrine and practice affirming that what he had he had received from the other Apostles and consequently was to be rectified by them S. Peter c. and indeed that he varied from himself From which calumnies he severally vindicates himself in this Epistle shewing that he received his doctrine from none but Christ himself that those other Apostles profess'd the same doctrine that he did and that though he himself used a greater liberty at some times then at other in respect of the advantages of the Church yet his doctrine was alwaies the same the truth of which he therefore confirms by many arguments That these hereticks were soon after the planting the Faith here crept in among them
doth sometimes suggest truth and the devil that knows much truth may when 't is not his interest to lie help men to the knowledge of truth and so in the Oracle he often did However that truth is again to be examined by humane rational means not by the Spirit for if it were that second sentence or judgment of the Spirit would again want other means to discern whether that were a true Spirit or no. 2 dly That those Illuminations come not so irresistibly but that they may be opposed by humane interpositions prejudices prepossessions pride opinionating c. and so still it will be at every turn uncertain whether they be thus resisted or no and till that be revealed by some new light also it will still be unevident which is the truth of God to which the Illumination or the Providence assists or directs any And 3 dly that the Illuminations ordinarily afforded by God are proportioned not to his all-seeing knowledge but to our capacities and our real wants and so as his Sanctifying grace is not given in such a degree or manner as to preserve us impeccable so neitheir his Illuminations as to render us inerrable or infallible But it being certain in both that God is not wanting to us in necessaries as he doth not bind himself to abound to us in superfluities the onely conclusion from thence will be that where God affords not his grace he requires not of us those performances to which that grace was necessary and so that he will supply by his pardon what was wanting in our strength and sure he will pardon errors of weakness as well as sins of weakness humane nesciencies as wel as humane frailties and not that he will give all light when by not exacting all knowledge that light was rendred unnecessary for us § 28. 6 thly That God's Illuminations being proportion'd to our wants and not to our ambitions or wantonnesses it will be sufficient that they be afforded to those who are by him regularly called and sent to some office in his Church of instructing and teaching others those others being left to such more moderate degrees which are agreeable to their more private condition and the supplies which are allow'd them from the Pastor whose lips are to preserve knowledge and they to seek the law at his mouth And as this advantage belongs not to the Ahimaaz who runs or assumes authority to himself when he is not so sent but only to him that can shew the regularity of his mission so neither to him unlimitedly but onely so farre as may competently fit him for the discharging his office which is the calling sinners to repentance and directing and confirming them in Christian practice and a moderate proportion of Knowledge may be as competent for that as a greater measure of Illumination he that hears not plain duty from Moses and the Prophets neither will he repent though one were sent from the dead nor to him without use of the ordinary means studie c. nor to him without possibility of error through his humane weakness nor of heresie and even Apostasie through the vicious habits in his own heart which this light doth not dissolve or dispel but leaves to be mortified by other means § 29. 7 thly The sanctifying Spirit of God being received and employed effectually to the mortifying of carnal sins and all filthiness of the spirit also pride obstinacy faction singularity ambition vain-glory sluggishness and all irregular passions and interests c. is an excellent preparative to the receiving benefit from God's illuminations and the truly humble pious man is caeteris paribus more likely to be led into all profitable or practical truths then he who hath all or any of those clouds of darkness in him But this again not so that the pious man shall be able to acquire knowledge without humane means to understand the Bible in the original without many years studying of those languages wherein it was written or to divine the meaning of Scripture without the assistance of those that have searched into the depth of it nor so as to be infallible in what he doth use means to search when those means are perhaps imperfect and will alwaies be so till he comes to the state of Vision and so incompetent to find out the truth or else his parts incompetent for the judging or fathoming of it it being evident in the most pious man what S. Paul personates in himself 1 Cor. 13. that we now see as in a glass darkly and know but in part v. 12. § 30. 8 thly That after all this the common illuminations of God's Spirit are imparted as God's sun and rain to the unthankfull and unjust and wicked as well as to the Saints and holy ones we know the Devils science acquired by natural means is great beyond any mans and could not be so unless either those naturall means were able to carry him as farre as common illuminations doe others or else the illuminations afforded one be also communicated to the other The chief differences are 1. in the use of their knowledge The one useth it to the benefit of himself and others the other useth it not at all to his own advantage but abuseth it to the destruction of others 2 dly The one through humility and many other vertues is kept from assuming knowledge where he hath none or of boasting it where he hath and so is preserved from many errors and foul misadventures which the arrogance of another betraies him to but still these differences and others arise from the qualifications of the recipient not from the degrees of the illuminations If illuminations of themselves were competent to purge the heart and prepare them for that holiness without which no man shall see the Lord it might then be reasonable to extend God's promise of more grace to the Humble by way of reward for their humility to the more illuminated But the use of illuminations being to fit some men to instruct others and that being reconcilable with the eternal perishing of the instructers 1 Cor. 9. 27. there appears not any reason of extending that promise from sanctifying grace to that which is so distant from it the increase of light and knowledge being so frequently what the Apostle affirms in his time the betraying and ruining of humility 1 Cor. 8. 2. that it cannot regularly be looked on as the reward of it § 31. It now remains that in the last place I proceed in few words to demonstrate the great necessity of opposing and rejecting the Enthusiasts pretensions and adhering to the true doctrine And that will be done by considering the dangers consequent to those pretensions § 32. First that of diminishing or increasing the Scripture or Canon of the written word whensoever the Enthusiast who by his trusting on a broken reed is of all men the most likely to fall often shall mistake in interpreting any part of it For the new light if
37. For words as well as actions are accounted of by God in conferring either rewards or punishments upon us 38. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee Paraphrase 38. All that take upon them to be sent from God and expect to be received bring some signs with them miracles or somewhat of that nature to give them authority we now desire some such from you 39. But he answered and said to them An evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the prophet Jonas Paraphrase 39. 'T is the sign of a wicked infidel people to be alwayes unsatisfied after so many miracles and manifestations sufficient to prove me the Messias still to be requiring more without ever being moved with what you have already For such as you there is but one signe or token or miracle behind that of my resurrection from death after ye have crucified me whereby you shall have my office asserted after I am gone and find Jonas's drowning and wonderful restoring from the whales belly to have been a type of me and that a most significant one 40. For as Jonas was three dayes and three nights in the whales belly so shall the son of man be note n three daies and three nights in the heart of the earth Paraphrase 40. For as Jonas lay buried in the whales belly three daies so shall Christ continue in the grave part of three natural dayes or shall die in one day and rise again the third day after it 41. The men of Nineveh shall rise up in judgment with this generation and shall condemn it because they repented at the preaching of Jonas and behold a greater then Jonas is here Paraphrase 41. And they that are not convinced and brought to repentance by my resurrection and the preaching of my Apostles which shall be consequent to that their sin and condemnation shall be much greater then that of the Ninivites was for upon Jonas's recovery from the whales belly and coming to preach to them they repented Jon. 3. whereas the resurrection of Christ and mission of the Spirit and preaching of the Apostles over all Judaea after that is a farre greater way of conviction then that recovery and preaching of Jonas 42. The Queen of the south shall rise up in the judgement with this generation and shall condemn it for she came from the uttermost parts of the earth to hear the wisdome of Solomon and behold a greater then Solomon is here Paraphrase 42. for certainly here is that which is infinitely more then all that wisdome of Solomon manifestations of God infinitely more discernible then ever Solomons wisdome was which yet was so talk'd of that it brought in forein princes from afarre at the newes of it 43. When the unclean spirit is gone out of a man he walketh through drie places seeking rest and findeth none 44. Then he saith I will return into my house from whence I came out And when he is come he findeth iâ— empty swept and garnished 45. Then goeth he and taketh with himself seven other spirits more wicked then himself and they enter in and dwell there and the last state of that man is worse then the first Even so shall it be also to this wicked generation Paraphrase 43 44 45. But to you that having received such means of converting and bringing you to repentance such miracles and particularly casting out devils v. 22. which occasion'd all the discourse since and to which this is annext Lu. 11. 24. have not yet walk'd worthy of them I shall now apply this parable v. 43 44 45. the meaning of which is That this nation out of which I came to cast out the power of Satan and to bind the strong man and take from him his usurped possession and goods for their proper Masters use doth appear so farre to resist all my methods as to blaspheme that holy Spirit by whom I work v. 24. and then what is to be look'd for but that the Devils ejected either by your own children or by me in my Fathers name either out of any single person or nation finding no where else in the heathen world such pleasant desireable habitations of rest and contentment as here among you as a well watered seaâ— is the most pleasant shall try their utmost to re-enter here and when they come to doe so finding that Christ hath not gotten any admission they shall with many more worse then themselves make entrance and take a durable possession again and so the state of this people is like to be more desperately damnable then before I came among you it was or then if Satan had never been cast out it would have been 46. While he yet talked to the people behold his mother and his brethren stood without desiring to speak with him 47. Then one said unto him Behold thy mother and thy brethren stand without desiring to speak with thee Paraphrase 46 47. Whilst he was on this severe discourse so ungrateful to many of his auditors it happened that his mother the blessed virgin Mary and some others of his nearest kinred were waiting without to speak with him and upon this occasion one of his auditors either to trie what he would say or perhaps to interrupt him in his speech told him that his mother and kindred waited for him 48. But he answered and said to him that told him Who is my mother and who are my brethren 49. And he stretched forth his hand toward his disciples and said Behold my mother and my brethren Paraphrase 48 49. To which he presently replied to signifie this office of his to declare the will of his Father to be dearer to him then all relations and withall to shew that obedience to God was the thing above all others most welcome to him in these words Who is my mother c. that is Ye are deceived in me bare natural or secular respects sway not with me in comparison to the gaining of proselytes to heaven 50. For whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Paraphrase 50. becomes thereby the child of God and consequently by that means the brother and sister of Christ and besides Christ is also formed in him and so he is the mother of Christ answerable to the Virgin in whom Christ was conceived And therefore I doe most justly set that valuation on him and in that respect more tend the teaching of such and conversing with them then the paying a civility to those who are in carnal respects nearest to me Annotations on Chap. XII V. 8. Son of man That by the phrase the son of man in this place is not meant Man in common as some very learned men have thought but peculiarly Christ is more then probable not only by these words a greater then the
subsequent to many relations to which Mark makes it antecedent So the cure of Peters mother-in-law is by Mark set before that of the Leper and by Matthew after so the casting the broakers out of the Temple is set down by Matthew c. 21. 12. before the cursing of the figtree v. 19. whereas S. Mark c. 11. 13. sets down the story of the figtree and the casting out of the broakers after v. 15. And perhaps other examples of the like may be found by those which shall more diligently compare them But all these and if there were many more nothing derogating from the fidelity of the writers who undertaking to make some relations of what was done by Christ do no where undertake or oblige themselves to observe the order wherein every thing succeeded that being generally extrinsecall and of no importance to the relations V. 7. Torment me not That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among other significations is taken for coercing or imprisoning hath been said Note on Mat. 8. e. and so Mat. 18. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies jaylers And so here when the Devill desires and adjures Christ that he should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies sending him to his prison to his chaines Jude 6. and 2 Pet. 2. 4. for so in S. Lukes relation of it Lu. 8. 31. they besought him that he would not command them to goe out into the deep that is that he would not send them to hell see Note on Lu. 8. d. their place of punishment and restraint where they were in stead of going up and down Job 1. 7. to be kept close and tormented also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peter 2 Pet. 2. 4. kept in custody to be punished And accordingly S. Matthew reades Art thou come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat 8. 28. to send us to prison before the time of our going thither signifying this to be a more tolerable state that now they were in lesse of restraint and misery then when time should come they were to expect V. 22. One of the Rulers of the Synagogue What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 8. 41. the chiefe or ruler of the Synagogue will the better appear if we first consider what here we finde that there were more then one of them and therefore Jairus is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of these chiefe or rulers and that not onely in divers but in the same Synagogue Act. 13. 15. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the lesser consistory or that of any particular city as that is opposite to the great Sanhedrim at Jerusalem the judgment of twenty three who were now able to punish offences not capital to scourge c. which is therefore called scourging in their synagogues And although among the Rulers thereof there was generally one chiefe in learning and proportionably in authority who both here in the Gospel and in the life of Alexander Severus and in the Constitutions of the Emperours is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or princeps synagogae the head or cheife who imposed hands on all those which were elected or admitted into the consistory yet because the rest had power of Judicature there with and under him therefore not onely he but the rest also are all contained under this common name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers of the Synagogue both here and Acts 13. 15. A difference there is between the rulers of the Synagogues and those that are called the rulers of the people but no more then this The former are those in particular cities but the latter those of the Sanhedrim in Jerusalem Both of them are in other places called simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers as Mat. 9. 18 23. Lu. 18. 18. speaking of those in particular cities and in other places when the Context belongs to Jerusalem as Lu. 23. 13 35. Joh. 7. 26 48. 't is clear that the rulers called so simply must be those of the great Sanhedrim For the former of these it is to be observed what Maimonides tells us that there were two kinds of meetings in particular cities among the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domus congregationum the houses of assemblies where they did meet to pray and hear the Law every Sabbath as they did at the Templâ—â—â— Jerusalem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses of informaâ—◠〈◊〉 exposition of the law These were either more private where any Doctor entertained Scholars such was the School of Tyrannus Act. 19. 8. And of this sort 't is said there were above 400. in Jerusalem and many in Israel in all places Or else more publick where their consistories sat to resolve differences of the Law in particular cities As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great Sanhedrim which was in Jerusalem that is known to consist of 72. and was made up of chief Priests Elders of the people and Scribes 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe priests perhaps the heads of the 24. Courses 1 Chron. 24. see Note on Acts 4. 2. 2 ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The elders or heads of the families chiefe men among their tribes who were farther chosen and by imposition of hands received into the Sanhedrim and so made Judges there and these are called the Elders of the people Mat. 21. 23. 26. 3 47. and of Israel Acts 4. 8. Then thirdly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes those were they that had been taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7. 15. the bookes or writings of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 15. the holy writings or Scriptures and instructed in the meaning of them those that had been sonnes of the Prophets that is brought up in their schooles but having not obtained the Spirit or mission of Prophets at Gods hands were sometimes thought fit to be chosen into the Sanhedrim These I say are called Scribes and wisemen and accordingly the Jewes have an ancient saying that After the age of the Prophets that is when the Spirit of prophecy was no more given succeed the age of the Scribes Though of these some did only keep schoole and teach the Law and then are styled simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes whereas the others that were taken into the great Sanhedrim are called Scribes of the people Mat. 2. 4. and so Jud. 5 10. where the Hebrew hath the Governours the Chaldee Paraphrase hath the Scribes of Israel By this appears the difference of these words so frequent in the Gospels Rulers and Rulers of the people and of the Synagogue Elders and Scribes and Scribes of Israel and of the people which being here put together all in this place may be usefull for the illustrating many places of Scripture V. 29. Fountain The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things properly a fountain or spring of water and Metaphorically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
V. 32. Impediment c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one of an impedite stammering speech one that was tongue-tyed and to that the next verse seems to agree where we reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the string that tyed his tongue was loosed and so 't is inâ—â—preted here by the Syriack But it may seem here more agreeable to take it as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speechless for 1. so 't is recited in the end of the Chapter v. 37. he makes the deaf to hear and the dumb to speak which is evidently their observation upon this particular miracle 2. the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies dumb and is rendred ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all words to express perfect dumbness is twice rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 14. 11. and Isaiah 35. 6. where yet in both places the sense beares totally dumb and not only of a stammering speech In the first place Who makes the dumb or deaf the seeing or blind In the second The lame shall leap as an hart and the tongue of the dumb shall sing CHAP. VIII 1. IN those days the multitude being very great and having nothing to eat Jesus called his disciples unto him and saith unto them 2. I have compassion on the multitude because they have now been with me three daies and have nothing to eat 3. And if I send them away fasting to their own houses they will faint by the way for divers of them came from far Paraphrase 3. either they will faint for want of refreshment or else to get victuals they will be scattered and dispersed from one another See note on Mat. 9 m. 4. And his disciples answered him From whence can a man satisfie these men with bread here in the wilderness 5. And he asked them How many loaves have ye and they said Seven 6. And he commanded the people to sit down on the ground and he took the seven loaves and gave thanks and brake and gave to his disciples to set before them and they did set them before the people Paraphrase 6. distributed them gave every one of the multitude a portion 7. And they had a few small fishes and he blessed and commanded to set them also before them Paraphrase 7. appointed them to give every one a piece of fish 8. So they did eat and were filled and they took up of the broken meat that was left seven baskets 9. And they that had eaten were about four thousand and he sent them away 10. And straightway he entred into a ship with his disciples and came into the parts of Dalmanutha Paraphrase 10. the coasts of Magdala Mat. 15. 39. or Magadon as S. Jerome and S. Augustine there reade it a village near which lies another call'd Dalmanutha so that either of them might fitly denominate the whole 11. And the Pharisees came forth and began to question with him seeking of him a signe from heaven tempting him Paraphrase 11. requiring him to shew them some miracle from heaven by which they might know him to be a Prophet but this they did not out of sincerity of heart to believe in him upon any such miracle of which they had store already but only to ensnare him 12. And he sighed deeply in his spirit and saith Why doth this generation seek after a signe Verily I say unto you There shall no signe be given unto this generation Paraphrase 12. Hereupon saith Christ in a great sadness This is an infidel perverse sort of people miracles would be but cast away upon these and therefore they shall not be afforded them upon asking only that great miracle of my rising from death typified by that which befell Jonas Mat. 16. 4. that shall be afforded them 13. And he left them and entring into the ship again departed to the other side 14. Now the disciples had forgotten to take bread neither had they in the ship with them more then one loaf 15. And he charged them saying Take heed beware of the leaven of the Pharisees and of the leaven of Herod Paraphrase 15. See note on Mat. 16. a. 16. And they reasoned among themselves saying It is because we have no bread Paraphrase 16. This he saith to reproach us for our negligence in providing and bringing victuals with us 17. And when Jesus knew it he saith unto them Why reason ye because ye have no bread Perceive ye not yet neither understand Have ye your heart yet hardned 18. Having eyes see ye not and having ears hear ye not and do ye not remember Paraphrase 17 18. Why should you think that my speech should relate to your having no bread as if I were not able to supply that want will you never understand nor consider what is done before you will you always be thus sensless thus unimprovable that nothing can enter into you making no use of eyes or ears or memory after all this 19. When I brake the five loaves among five thousand how many baskets full of fragments took ye up They say unto him Twelve 20. And when the seven among four thousand how many baskets full of fragments took ye up And they said Seven Paraphrase 20. See note on Mat. 16. b. 21. And he said unto them How is it that ye do not understand Paraphrase 21. How stupidly inconsiderate are you 22. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch him 23. And he took the blind man by the hand and led him out of the town and when he had spit on his eyes and put his hands upon him he asked him if he saw ought 24. And he note a looked up and said I see men as trees walking Paraphrase 24. I see men but cannot distinguish them from trees but that they walk 25. After that he put his hands again upon his eyes and made him looke up and he was restored and saw every man clearly Paraphrase 25. wrought the cure perfectly upon him 26. And he sent him away to his house saying Neithr goe into the town nor tell it to any in the town 27. And Jesus went out and his disciples into the townes of Caesarea Philippi and by the way he asked his disciples saying unto them Whom do men say that I am Paraphrase 27. Mat. 16. notâ— c. 28. And they answered John the Baptist but some say Elias and others One of the prophets 29. And he saith unto them But whom say ye that I am And Peter answereth and saith unto him Thou art the Christ Paraphrase 29. The long expected Messias of the world 30. And he charged them that they should tell no man of him Paraphrase 30. not proclaim him as yet to any that he was the Christ See Mat. 16. 20. 31. And he began to teach them that the son of man must suffer many things and be rejected of the elders of the chief priests and
of you which eateth with me shall betray me Paraphrase 18. One that eateth in the same messe with me v. 20. 19. But they began to be sorrowfull and to say unto him one by one Is it I and another said Is it I 20. And he answered and said unto them It is one of the twelve that dippeth with me in the dish Paraphrase 20. even he according to Psal 41. 12. that eateth in the same messe with me 21. The son of man indeed goeth as it is written of him but woe to that man by whom the son of man is betrayed Good were it for that man if he had never been born Paraphrase 21. I am to goe out of this world to be put to death according to prophecies God hath determined that I should come and like the good shepherd incurre any hazard lay downe my life for the sheep and foreseeing the malice of the Jewes and their bloody designes and the falsenesse of Judas c. hath determin'd to permit me to be slain by them and accordingly hath foretold it by the prophets that I should be led as a sheep to the slaughter c. But that will contribute little to his advantage that is the actor in it It is a most unhappy thing to have any hand in putting the Messias or any other person to death though their dying may be determined by God to most glorious ends which the wicked actor or contriver knowes nothing of nor at all designes but directly the contrary And therefore any such is a most wretched creature 22. And as they did eat Jesus took bread and blessed and brake it and gave to them and said Take eat This is my body 23. And he took the cup and when he had given thanks he gave it to them and they all drank of it Paraphrase 22 23. And at the conclusion of that supper Lu. 22. 20. 1 Cor. 11. 25. Jesus instituted the Eucharist 24. And he said unto them This is my blood of the new Testament which is shed for many Paraphrase 24. In which a covenant of infinite mercy is sealed with mankind to assure unto them pardon of sinne Mat. 26. 28. upon their repentance and new life 25 Verily I say unto you I will drink no more of the fruit of the vine untill that day that I drink it new in the kingdome of God Paraphrase 25. that this is the last Passover I shall keep with you the next feast I shall keep with you will be in heaven see note on Mat. 26. 29. f. 26. And when they had sung an hymne they went out into the mount of Olives Paraphrase 26. See note on Mat. 26. g. 27. And Jesus said unto them All ye shall be offended because of me this night for it is written I will smite the shepheard and the sheep shall be scattered Paraphrase 27. discouraged and fall of from me by reason of that which you shall see befall me this night For as this is the time wherein that prophecy of smiting the shepheard the man that is my fellow saith the Lord of hosts Zach. 13. 7. is to be fulfilled so shall that other part of that prophecy be fulfilled that the sheep my followers shall be much dismayed and dispersed by the fright of it 28. But after that I am risen I will goe before you into Galilee Paraphrase 28. But I shall not long continue under the power of death I shall soon rise again and when I doe so I will appeare to you in Judaea first Joh. 20. 19. and afterward Joh. 21. 1. I will goe into Galilee and thither you may resort to me and I will give confirmations of your faith Joh. 20. 20. and settle the whole businesse of the Church v. 21. c. before I ascend to heaven 29. But Peter said unto him Although all should be offended yet will not I. Paraphrase 29. But Peter being of a warmer spirit and greater confidence and assurance of his owne steadinesse then the rest 30. And Jesus saith unto him Verily I say unto thee that this day even in this night before the cock crow twice thou shalt deny me thrice Paraphrase 30. this night which is the first part of the Jewish day before the second cock-crowing see note on c. 13. 35. c. 31. But he spake the more vehemently If I should die with thee I will not deny thee in any wise Likewise also said they all Paraphrase 31. the more Christ forewarned him of his fall the more confidently he affirmed the contrary That though adhering to thee should certainly cost me my life yet would I not to save that life doe any thing contrary to the owning and acknowledging thee that thou art my Lord and I a disciple that retain or belong to thee 32. And they came unto a place which was named Gethsemane And he said to his disciples Sit ye here while I shall pray Paraphrase 32. while I goe a little way off and pray 33. And he taketh with him Peter and James and John and began to be fore amazed and to be very heavy 34. And saith unto them my soul is exceeding sorrowfull unto death tarry ye here and watch 35. And he went forward a little and fell on the ground and prayed that if it were possible the hour might passe from him Paraphrase 35. the portion of affliction now present upon him and approaching 36. And he said Abba Father all things are possible to thee take away this cup from me neverthelesse not that I will but what thou wilt Paraphrase 36. not what seemeth most desirable to my flesh but to thy divine will and wisdome 37. And he cometh and findeth them sleeping and saith unto Peter Simon sleepest thou Couldst thou not watch one houre Paraphrase 37. Thou that didst even now expresse so much kindnesse and constancy to me v. 31. art thou so unable to do so much lesse In this state of agony which I expressed to you that I was in v. 34. couldest thou be so little concerned as to fall asleep when I stayed so little while from you 38. Watch ye and pray lest ye enter into temptation The spirit truly is ready but the flesh is weak Paraphrase 38. Believe it as confident and secure and unconcerned as you are the danger now approaching me is so neer to you also and the temptation from thence to deny and forswear me so great that it were fitter for you to be watchfull and importunate with God in prayer that you be not overcome by temptation see Mat. 26. 41 39. And again he went away and prayed and said the same words 40. And when he returned he found them asleep again for their eyes were heavy neither wist they what to answer him Paraphrase 40. See Mat. 26. 44. 41. And he cometh the third time and saith unto them Sleep on now and take your rest note d it is enough the houre is come behold the son of man is betrayed into
when the eighth day was come wherein 't was the law and custome for children to be circumcised and named he was circumcised and his name imposed on him which was Jesus according as he had been 22. And when the dayes of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord Paraphrase 22. they brought him as their first-born to present him to the Priest and then to redeem him as Num. 18. 15. is appointed 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord. Paraphrase 23. According to that law given to the Jews that as the first-born male of other creatures so the first-born son in remembrance of Gods slaying all the first born of the Aegyptians to deliver them should be consecrated to God Exod. 13. 3. and since the Levites were by God taken in stead of the first-born it is to be redeemed Num. 3. 12. 46. 24. And to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons Paraphrase 24. And then for her own purification after child-birth Lev. 12. 6. to offer her pair of turtles being not able to offer a lamb which is an argument that the Magi had not yet brought their presents Mat 2. 11. according to the commandement of God that he which is not able to bring a lâ—mb shall bring a pair of turtles c. Lev. 12. 8. 25. And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him Paraphrase 25. an upright and godly man looking for and expecting the coming of the Messias see v. 38. whether in a spiritual onely or as most expected in a temporal kingdom to restore their liberty to the Jews 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord's Christ Paraphrase 26. And he had received revelation from the holy Ghost that before he died the Messias should come and he should see him 27. And he came by the Spirit into the Temple and the parents brought in the child Jesus to do for him after the custome of the Law Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit into the Temple and when Joseph and Mary brought in Jesus to perform those things which were according to the law usual to be done 28. Then took he him up in his armes and blessed God and said Paraphrase 28. recited this hymne 29. Lord now lettest thou thy servant depart in peace according to thy word Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die 30. For mine eyes have seen thy salvation Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias 31. Which thou hast prepared before the face of all people Paraphrase 31. Whom thou hast so long promised and at last exhibited in the sight of all the congregation 32. A light to lighten the Gentiles and the glory of thy people Israel Paraphrase 32. A light afforded to the Gentile world Isa 49. 6. to reveal to them Gods righteousnesse or the way of living which will be acceptable to God Psal 116. 18. and after he hath reformed the religion of the Jews taught them the substantial in stead of the Ceremonial observances to bring the Gentiles to the receiving of that religion and so to bring much glory and honour to that nation to those at least thaâ— do receive him or in case they will do so 33. And Joseph and his mother marvailed at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Paraphrase 34. is appointed by God to be a means of bringing punishment and ruine upon all obdurate impenitents and on the other side to redeem restore recover those that will be wrought on by him throughout all this people and he shall be vehemently opposed so holy and severe in his precepts and practise that he shall be a butt or sign such as are mention'd Isa 8. 18. a mark for all obdurate sinners to set themselves against 35. Yes a note f sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed Paraphrase 35. And that opposition shall bring upon thee either death it self or some sore affliction that the machinations and designes of men see note on Mat. 15. e. which are now kept secret may come forth and be discovered by their dealings with him by the judgments which they passe upon him some receiving him as the Messias others not See note on Rom. 8. f. 36. And there was one Anna a prophetesse the daughter of Phanuel of the tribe of Aser she was of a great age and had lived with an husband seven years from her virginity Paraphrase 36. very old and had lived in the matrimonial estate but seven years unto which she came a pure virgin 37. And she was a widow of about fourscore and four years which departed not from the Temple but note g served God with fastings and prayers night and day Paraphrase 37. And being now a widow of about 84 years old she constantly frequented the Temple see note on Act. 1. d. and performed all acts of piety praying and fasting constantly at the prescribed and accustomed seasons of performing those duties fasting twice a week see c. 18. 12. and observing the dayly houres of prayer 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Paraphrase 38. sang an hymne to him and expresly affirmed him to be the Messias and this she did to all those in Jerusalem which expected the coming of the Messias See v. 25. 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth Paraphrase 39. they returned to Bethlehem and there continued till they were warned to remove into Aegypt Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee Mat. 2. 23. 40. And the child grew and waxed strong in spirit filled with wisdome and the grace of God was upon him Paraphrase 40. And Jesus grew in stature of body and faculties of mind his divine Spirit assisting and strengthning his natural faculties and was indued with great wisdome through the grace and power of Gods Spirit upon him 41. Now his parents went to Jerusalem every year at the feast of the Passeover 42. And when he was twelve years old they went
pleased So when of Noah 't is said that he found grace in the eyes of the Lord Gen. 6. 8. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such as these whose uprightnesse of heart and sincerity though mix'd with much frailty and some sin for which there is no way of pardon but in Christ hath approved them to God and to these and none but these this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace on earth belongs And so this reconciliation of God to all penitent sinners all sincere faithful new creatures those whom God sees and ownes as such as it is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace upon earth toward men of his good-liking so is it next the glory of God mention'd in the former words the principal design of Christs coming into the world V. 35. A sword shall pierce That Mary the mother of Christ was put to death is the affirmation of Epiphanius l. 3. haer 78. contra Dicomarianitas and this place of Scripture said to be fulfilled by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was put to death according as it is written asword shall passe through thy soul also and so he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her glory is among the martyrs If she were not actually put to death some great sensitive affliction the sharpness of which is here compared to a sword and said to pass through her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her animal or sensitive soul is here certainly meant by it V. 37. Served God with fastings Of this Hanna 't is the testimony of Cyril of Jerusalem Cat. 10. that she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first title referres to her continence and widow-chastity for so many years having lived with an husband but seven years after marriage he in all probability dying at that time The 2d. to her devotion and strict observance of piety The 3d. not to a solitarie monial life as the Latine interpreter there falsly renders it but to such a strict observance of all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or austerity in fasting so often every week and attending of publick and private prayers so often every day and all this for the whole space of her ensuing life as was antiently observable among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or devout persons Thus did she take her self up from the cares and affaires of the world that she might have the full vacancy for the service of God and dayly frequented the Temple at the houres of prayer not that she did neither eat nor sleep or that in any respect she could be said to dwell there alwayes but that serving God there at all the set times of prayer and to prayer adding the weekly observances of fasting also she returned from those performances to her own house and there properly inhabited and this is enough to own that expression here that she departed not from the Temple i. e. forsook it not kept close to it at the set times though she was at her own house also at other times as the Apostles ch 24 53. are said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually in the Temple and Act. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing there which yet doth not note that they were never out of it but as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they continued unanimously constant in prayer and supplication not again that they did never intermit praying but that they were constant in the frequent dayly performances of that duty at the houres appointed for it V. 49. My Fathers businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to referre to the place where they found him i. e. in the Temple and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter his own Jo. 19. 27. signifies his own house as Ester 5. 10. and 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Thus the Syriack reads it and thus Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his temple So Chrysostom Hom. 52. in Gen. speaking of Abimelech driving Isaac out of his countrey askes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither drivest thou the righteous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do'st thou not know that whithersoever he shall happen to depart 't is necessary he should be in his Fathers house i. e. within his providence And Dionysius Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They found me in my house saith he by the prophet but in the Gospel I must be in those of my father i. e. in his house likewise So Titus Bostrensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being in the Temple of God he said knew ye not that I must be in my fathers house See the learned Fullers Miscell p. 585. CHAP. III. 1. NOw in the fifteenth year of the reign of Tiberius Caesar Pontius Pilate being note a Governour of Judaea and Herod being Tetrarch of Galilee and his brother Philip Tetrarch of note b Iturea and of the region of Trachonitis and Lysanias the Tetrarch of Abilene Paraphrase 1. Procurator of Judaea and Herod Governour of that fourth division of the kingdom called Galilee 2. Annas and Caiaphas being the note c High priest the word of God came unto John the son of Zacharias in the wildernesse Paraphrase 2. Annas a chief priest being a man of principal authority among the Jews and Caiaphas placed by the Procurator in the Pontificate 3. And he came into all the countrey about Jordan preaching the baptisme of repentance for the remission of sins Paraphrase 3. to several parts of the coasts that were nigh Jordan Bethabara Ioh. 1. 28. Aenon Ioh. 3. 23. and by that means all the region about Iordan came to hear him and he warned all the people to repent and be baptized of him to come in as proselytes of his that so their sins might be forgiven which would otherwise bring certain destruction on them 4. As it is written in the book of the words of Esaias the prophet saying The voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight 5. Every valley shall be filled and every mountain and hill shall be brought low and the crooked shall be made streight and the rough wayes shall be made smooth Paraphrase 4 5. There shall come a cryer or herauld or harbinger of the Messias in the wildernesse to fit men by repentance for the receiving of Christ and part of his proclamation shall be in these words Every valley c. which may figuratively import the peculiar quality of the Gospel of Christ which was to work upon the poor in spirit and exalt them to a participation of the greatest priviledges which none of the higher loftier spirits were capable of till they were humbled and brought down from their heights but literally they may seem to foretel the terrible destruction which should shortly come upon this people for their impenitence the plaining of the land for the coming of the Roman army see note on Mat. 3. c. and
undertaking this new course and forsaking the former nor to think there is nothing in it because 't is not visible to your eyes Many things have great force in them whose beginnings are not visible to the eye or at all known by men 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit Paraphrase 8. As for example the wind which though no body knows from what part precisely it comes what beginning it hath and how produced and when it riseth or what becomes of it when it ceaseth yet hath most discernible effects comes with a great force and noise which is evidence enough that there is such a thing is heard by all men And so is it in this matter He that is born anew that undertakes to be a proselyte of Christ he by the Spirit of God and those influences that are conveyed to him from Christ is able to doe wonderfull things is discernibly another kind of man then he was before and so his new birth is and must be seen by the fruits and growth c. discernible to himself and others though the beginnings or sourse or means of conveighing this unto him be undiscernible See Mar. 4. 26. 9. Nicodemus answered and said unto him How can these things be Paraphrase 9. Nicodemus still continued ignorant of the meaning and possibility of the truth of what Christ said and therefore still question'd how this could be 10. Jesus answered and said unto him Art thou a master of Israel and knowest not these things Paraphrase 10. To which Iesus answered This that I say of new birth in baptisme being not only agreeable to but perfectly a piece of your doctrine about proselytes t is strange that thou being a learned Iew a Pharisee and Master in Israel shouldst not understand it see Mat. 3. a. and Ioh. 13. b. 11. Verily verily I say unto thee We speak that we doe know and testifie that we have seen and ye receive not our testimony Paraphrase 11. The things that thou so wondrest at and wilt not believe I have perfect knowledge of and assure you of the truth of them but the Iewes will not believe me 12. If I have told you earthly things and ye believe not how shall you believe if I tell you of heavenly things Paraphrase 12. Your not believing or understanding v. 9. those things that are ordinary in the Jewish law see v. 31. is an argument that things of an higher nature will not be received by you 13. And no man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Paraphrase 13. As if I shall tell you that I am to ascend up to heaven and from thence demonstrate to you that I came down from heaven and am the very Messias the eternall son of God that am nâ—w a man 14. And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15. That whosoever believeth in him should not perish but have everlasting life Paraphrase 14 15. And again that I am to be lifted up on the Crosse and thereby to fulfill what was typified by Moses's lifting up the brazen serpent and that this is the way by which I mean to bring all that believe in me to everlasting life as all that looked on the brazen serpent were cured of whatsoever diseases 16. For God so loved the world that he gave his only begotten son that whosoever believeth on him should not perish but have everlasting life Paraphrase 16. For herein hath God's unspeakable love been exprest to all mankind that he hath sent his eternall son to assume our nature and to teach and give examples of holy life and at last to die for them and rise again and ascend to heaven all on this one designe that every person in the world that shall receive and obey him shall be rescued from eternall death and then made partaker of eternall life 17. For God sent not his son into the world to condemn the world but that the world through him might be saved Paraphrase 17. For this my mission from God my Father was designed all in mercy and charity not to punish or condemn any man but on purpose that all men might be rescued from punishment 18. He that believeth on him is not condemned but he that believeth not is condemn'd already because he hath not believed in the name of the only begotten son of God Paraphrase 18. He that receiveth and obeyeth me is by me secured that he shall escape all punishment only he that rejecteth me is certainly condemned by the purport of that very covenant of which mercy to believers is the principall part all others being absolutely excluded for that great sinne of refusing of Christ now sent to him as having not embraced that only remedy the only son of God now offered to him 19. And this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Paraphrase 19. And this is it that will aggravate your sinne and punishment that when God made such provision for you when Christ came to enlighten and take men off from all their former evil courses they were so besotted to their own sinfull waies that they chose rather to continue in them then to be reformed and purified by Christ or but so much as to be taught their duty by him 20. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Paraphrase 20. But as he that fears coming into the light 't is certain he hath somewhat to conceal and that he hath not a mind to part with it So the refusing to come and be instructed in the knowledge of his duty by me is an evidence that that man is a wicked man and means to continue so who cannot venture his actions in the light for fear they be found faulty and he engaged to reform them 21. But he that doth the truth cometh to the light that his deeds may be made manifest that they are wrought in God Paraphrase 21. Whereas he that lives a justifyable life or resolves to amend what is amisse a sincere upright person will be glad of a director will come cheerfully to be put in the way of strictest duty and venture to have his actions judg'd of whether they be right or no which is an argument that what he doth he doth in the fear of God and with a good conscience 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized Paraphrase 22. and receiving those that believed on him baptized them 23. And John also was baptizing in Aenon neer to Salem because there was much water there and they came
come Paraphrase 34. whither I goe ch 13. v. 33. 35. Then said the Jewes among themselves Whither will he goe that we shall not find him will he goe unto note d the dispersed among the Gentiles and teach the Gentiles Paraphrase 35. to the Hellenists will he preach among the Jewes in Europe whose chief city was Alexandria 36. What manner of saying is this that he saith Ye shall seek me and shall not find me and where I am thither ye cannot come Paraphrase 36. What is the meaning of that speech 37. In the last day that great day of note e the feast Jesus stood and cried saying If any man thirst let him come unto me and drink Paraphrase 37. On the last day of the feast of tabernacles which was a day of solemn assembly see note on ch 19. d. and on which it was the manner of the Jewes to poure out water solemnly on the altar Jesus on that occasion proclaimed aloud 38. He that believeth on me as the Scripture hath said note f out of his belly shall flow rivers of living water Paraphrase 38. It shall be ' with him according to what is said Isa 58. 11. He shall be like a spring of water whose water by conduits shall from within break forth in great abundance that is being filled with the Spirit of Christ shall not be able to contain but break forth into all Christian actions and preach the Gospel with all zeal 39. But this spake he of the Spirit which they that believe on him should receive for the holy Ghost was not yet given because that Jesus was not yet glorified Paraphrase 39. This saying of Christ belonged to the descent of the Holy Ghost Act. 2. see note on Act. 1. a. and 23. a. which was to be after his ascension and not before 40. Many of the people therefore when they heard this saying said Of a truth this is the prophet Paraphrase 40. that Prophet that Moses foretold us of though that he should be the Messias they did not all resolve 41. Others said This is the Christ But some said Shall Christ come out of Galilee Paraphrase 41. very Messias 42. Hath not the Scripture said that Christ cometh of the seed of David and out of the town of Bethleem where David was Paraphrase 42. David's parents dwelt 43. So there was a division among the people because of him 44. And some of them would have taken him but no man laid hands on him Paraphrase 44. And some of the officers sent v. 32. 45. Then came the officers to the chief priests and Pharisees and they said unto them Why have ye not brought him Paraphrase 45. the ministers of the Sanhedrim sent by them to apprehend him back again without having done it 46. The officers answered Never man spake as this man 47. Then answered them the Pharisees Are ye also deceived 48. Have any of the Rulers or of the Pharisees believed on him Paraphrase 48. Have any of the Sanhedrim or the more famous learned men believed on him 49. But note g this people who knoweth not the Law are cursed Paraphrase 49. But this rout which have never studied the law are apt to run into all giddinesse and follow any false teacher 50. Nicodemus saith unto them He that came to Jesus by night being one of them Paraphrase 50. Nicodemus one of the Sanhedrim he that was afraid to come to Jesus in the day time but came in the night chap 3. 1. said unto them 51. Doth our law judge any man before it hear him and know what he doth Paraphrase 51. This is too hasty a prejudice against him in all reason you ought to hear what he can say for himself and what any can witnesse against him Our law proceeds not against any before we have examined him and taken cognizance of his matter 52. They answered and said unto him Art thou also of Galilee Search and look for out note h of Galilee ariseth no prophet Paraphrase 52. Art thou who art one of the Sanhedrim a follower or favourer of this Galilean Examine all times you shall never find that Galilee hath brought forth a prophet see ch 1. 46. 53. note i And every man went unto his own house Paraphrase 53. And they dissolved the assembly or court and departed Annotations on S. JOHN Chap. VII V. 4. Be known openly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament hath divers significations First it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius boldnesse confidence fearlesnesse of danger So Joh. 11. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe about fearlesly So Act. 28. 31. Phil. 1. 20. Heb. 3. 6. and 10. 35. and 1. Joh 4. 17. boldness or fearlesness when they are called before secular tribunals And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two places of the Acts ch 13. 46. where in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jewes their virulency contradiction and railing against Paul and Barnabas 't is said that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake boldly and confidently that speech of the greatest danger that brought all the harred and persecution of the Jewes upon them we depart to the Gentiles So ch 26. 26. I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with confidence and courage to Agrippa who knows of these things though Festus doe not So Eph. 6. 20. and 1 Thess 2. 2. Secondly it signifies freeness or liberty of speaking saying what a man will so Act. 2. 29. Let me speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely without any restraint of the Patriarch David and distinctly Elocution such as is promised them Mat 10. 19. Act. 4. 13. for there it is the gift that they prayed for and which discriminated them from other illiterate men and came upon them by the Spirit as had been promised Mat. 10. 19. So 2 Cor. 7. 4. Great is my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freeness in speaking largely in their commendation express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following Great is my glorying of you so Heb. 4. 16. Let us come to the throne of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with freenesse to declare all our wants and requests to God So Philem. 8. haveing in or through Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great liberty or freeness of speech to say or to command him what is fit So 1 Joh. 2. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may have freeness of accesse to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not be turn'd with shame from him or as guilty persons be ashamed to meet him So again c. 3. 21. If our heart condemn us not we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly confidence toward God in the first notion of not fearing any danger from him and partly in this latter of praying freely to him asking him what we will as the next words explain it Whatsoever we aske we receive And so again in this latter
and till that time be past and so that providence withdrawn I shall be safe As long as I am about my business on which I was sent I shall fear nothing no not though I go to Judea where I have by frequent experience found that they seek to kill me 11. These things said he and after that he saith unto them Our friend Lazarus sleepeth but I go that I may awake him out of sleep Paraphrase 11. I will go 12. Then said his disciples Lord if he sleep he shall do well Paraphrase 12. his sleeping is a very good and known signe that he will recover 13. Howbeit Jesus spake of his death but they thought that he had spoken of taking rest in sleep Paraphrase 13. sleeping in the ordinary acception of the word 14. Then said Jesus unto them plainly Lazarus is dead Paraphrase 14. in words without all obscurity Note on chap. 7. a. 15. And I am glad for your sakes that I was not there to the intent ye may believe nevertheless let us go to him Paraphrase 15. that you may have the benefit of the miracle to confirm your faith 16. Then said Thomas which is called Didymus unto his fellow disciples Let us also go that we may die with him Paraphrase 16. Either Let us go along with our Master and run any hazard that he runneth Or if we go we may very probably be stoned and die as well as Lazarus referring to the danger mentioned by them v. 8. the latter is the more probable interpretation 17. Then when Jesus came he found that he had lien in the grave four days already 18. Now Bethany was nigh unto Jerusalem about fifteen furlongs off 19. And many of the Jews came to Martha and Mary to comfort them concerning their brother Paraphrase 19. And Martha and Mary being in great sadness and so keeping themselves up in a close retirement many of the Jews came to the house to those that were neer them to get access to bewail the loss and to rescue them from this great sadness 20. Then Martha assoon as she heard that Jesus was coming went and met him but Mary sat still in the house 21. Then said Martha unto Jesus Lord if thou hadst been here my brother had not died 22. But I know that even now whatsoever thou wilt ask of God God will give it thee Paraphrase 22. enable thee to do it 23. Jesus saith unto her Thy brother shall rise again Paraphrase 23. I will raise thy brother again to life see ver 40. 24. Martha said unto him I know that he shall rise again in the resurrection of the last day 25. Jesus said unto her I am the resurrection and the life he that believeth in me though he were dead yet shall he live Paraphrase 25. I am able to raise the dead to life again whensoever I please whether now or hereafter One that is a believer and faithful disciple of mine such as thy brother Lazarus was I can though he be dead and buried raise him presently to life again 26. And whosoever liveth and believeth in me shall never die Believest thou this Paraphrase 26. And he that is now alive and so not capable of such a present miracle shall if he receiveth and obeyeth my doctrine though he dies after the manner of other men rise again unto life immortal The latter of these thou sayest thou believest v. 24. But dost thou believe the former also 27. She saith unto him Yea Lord I believe that thou art the Christ the son of God which should come into the world Paraphrase 27. Messias known by the title of He that cometh see Matt. 11. a. the son of God who consequently hast power of life and death and so canst raise him how and when thou pleasest 28. And when she had so said she went her way and called Mary her sister secretly saying The Master is come and calleth for thee 29. Assoon as she heard that she arose quickly and came unto him 30. Now Jesus was not yet come into the town but was in that place where Martha met him Paraphrase 30. continued 31. The Jews then which were with her in the house and comforted her when they saw Mary that she rose up hastily and went out followed her saying she goeth unto the grave to weep there 32. Then when Mary was come where Jesus was and saw him she fell down at his feet saying unto him Lord if thou hadst been here my brother had not died 33. When Jesus therefore saw her weeping and the Jews also which came with her he groaned in the spirit and note a was troubled Paraphrase 33. was very passionately affected with it and appeared to be in a great perturbation of minde which soon broke out into tears ver 35. 34. And said Where have ye laid him They say unto him Lord come and see 35. Jesus wept Paraphrase 35. And although he had resolved to raise him from the dead v. 23. and though at other times when he meant to do so he had suppressed the mourners tears Luke 8. 52. and Luke 7. 13. yet now he indulgeth so much to the justice of their sorrow as himself to weep with them 36. Then said the Jews Behold how he loved him 37. And some of them said Could not this man which opened the eyes of the blind have caused that even this man should not have died 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it 39. Jesus said Take away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he hath been dead four days Paraphrase 39. this is the fourth day since his death and so according to experience of dead bodies which after a revolution of the humors which is completed in seventy two hours tend naturally to putrefaction he must needs be putrefied and so stink before this time 40. Jesus saith unto her Said I not unto thee that if thou wouldest believe thou shouldst see the glory of God Paraphrase 40. a glorious miracle wrought on him by raising him to life again v. 23 and 25. 41. Then they took away the stone from the place where the dead was laid And Jesus lift up his eyes and said Father I thank thee that thou hast heard me Paraphrase 41. fastned his eyes on heaven 42. And I knew that thou hearest me always but because of the people which stand by I said it that they may believe that thou hast sent me Paraphrase 42. they hearing me acknowledge it to be done by thy power in answer to my prayers may by that be convinced that I came by commission from thee 43. And when he thus had spoken he cried with a loud voice Lazarus come forth 44. And he that was dead came forth bound hand and foot with grave-clothes and his face was bound about with a napkin
know that Christ is in his Father that is that he came truly with Commâ—ssion from him and hath kept close to the discharge of it varied not from it in the least That that is the meaning of being in his Father may appear by the use of it again c. 17. 21. that they all may be one as thou Father art in me and I in thee that is that they may agree in the same doctrine as my Father and I agree perfectly in the same I teaching what is his will should be taught and nothing else But more evidently here v. 10. Dost thou not believe that I am in the Father and the Father in me i. e. whatsoever I doe or teach is the power of God and the doctrine of God in me as it follows the words which I speak are not from my self but the Father that abideth in me he doth the works v. 10. v. 11. to the same purpose that the miracles which he doth he doth from God and that is a proof that his doctrine is the doctrine of God This the Fathers raising him from the dead and taking him up to heaven will convince them of see c. 16. 10. where his going to the Father is mentioned as a means to convince them of righteousnesse i. e. both that he was a righteous person and that he taught them the true way of righteousnesse 2 ly They shall know that Christ continues in them communicates and derives his power to them that he hath not forsaken them v. 18. as by his death they were apt to suspect he did but are convinced of the contrary by his resurrection 1. by his appearing to them 2 ly by his going to heaven only as he saith to prepare a place for them and then to come meet and conduct them thither v. 3. and 3 ly by his sending his Spirit to them to fit them to be his successors on earth which is the principall thing in this chapter Now their obedience and the sincerity thereof to him is not any third principal thing that they were thus to be convinced of by this miracle of Christs resurrection being a thing which if it were in them they might possibly know without Gods working miracles to testifie it and again their knowing of this would be an effect or consequent of those former convictions not a principal branch antecedent as in the order of the words it lies to the latter of them That therefore which the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye in me seems to point at in this place is only this that whereas the world should never see Christ again so they that remained in him his faithfull and obedient disciples upon which the whole promise of the Paraclete is built in this chapter v. 15. should partake of the blessing and fruits of his appearance and of the Paraclete and that as they had continued faithful to him he in like manner would be sure to perform his promise to them make them his successors in his power in the Church and preachers of the same doctrine which he had taught from his Father And so that is the plain meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you are in me so I in you which was the only second thing they needed to be convinced of Though by the way I say as this was the rewarding of their obedience and fidelity to him so also would it be a testimony from God of the sincerity of it which he was pleased thus to accept and reward That this is the right interpretation of this verse appears by the next verse 21. where he that loves Christ and keeps his commandments that is that is in Christ here is the subject to whom the promise is made of Christs manifesting himself unto him which hath appeared to be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I in him By which it appears that the fidelity to Christ is the qualification or condition required in the subject to make a man capable of the manifestation of Christ to him which would not be afforded to any others And the same is the importance of v. 23. CHAP. XV. 1. I Am the true vine and my Father is the husbandman Paraphrase 1. And as he was going on the way he said to those that were neer him John c. I am the true see ch 6. f. generous fruit-bearing vine Jer. 2. 21. my blood as the blood of the grape shall rejoyce the heart of God and man Jud. 9. 12. And my Father who hath thus planted me in this world here below hath the whole ordering of all that belongs to me and every branch every believer every member of my mysticall body 2. Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit Paraphrase 2. Every barren member of my body every unprofitable disciple or Christian he proceeds to excision of Every one that is fruitfull he diligently pruneth and useth all other probable means to render it more fruitfull 3. Now ye are clean through the word which I have spoken unto you Paraphrase 3. You are already sanctified by the operation of my doctrine and spirit upon you though you may need farther pruning in order to that greater degree of fruitfulnesse v. 2. 4. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me Paraphrase 4. Doe ye therefore take care by your obedience and constancy that I may be so fastned in your hearts that I may never be out of them or be provoked to withdraw my self from you For this presence of mine is absolutely necessary to you to make you fruitfull As a branch cut off from the vine withers presently is farre from bringing forth any fruit so he that falls off or is by my Fathers just judgment on him broken off from me deprived of that grace which as juyce is distributed to all the branches as long as they are in the body can never bring forth any good 5. I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me ye can doe nothing Paraphrase 5. He that adheres and keeps fast to me and consequently I to him he by the grace communicated from me to him will be enabled to bring forth much fruit he and none but he 6. If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned Paraphrase 6. If ye break off from me and are by your selves as branches separated from me into whom you are ingraffed by faith and obedience ye straight wither away and are fit for nothing but the fire 7. If ye abide in me and my words abide in
you ye shall ask what ye will and it shall be done unto you Paraphrase 7. As long as you continue obedient to me and my doctrine all your prayers shall be heard 8. Herein is my Father glorified that ye bear much fruit so shall ye be my disciples Paraphrase 8. Your fruitfulnesse is that which alone brings inglory to my Father and which denominates you truly my disciples 9. As the Father hath loved me so have I loved you continue ye in my love Paraphrase 9. My love to you is like that of my Father to me and that must oblige you to take care to doe those things which are gratefull to me that I may continue to love you 10. If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love Paraphrase 10. And that will be secured by your constant obedience to my commands as my obedience to my Fathers commandments hath secured me of the continuance of his love 11. These things have I spoken unto you that my joy might remain in you and that your joy might be full Paraphrase 11. These things have I largely said to you that the comfort you have taken in my presence may in my absence continue to you and by the addition of that comfort of the Spirit which shall come when I am gone your joy may abound 12. This is my commandment that ye love one another as I have loved you 13. Greater love hath no man then this that a man lay down his life for his friends Paraphrase 13. No man can expresse greater love to his dearest friends then to adventure to die for them 14. Ye are my friends if ye doe whatsoever I command you Paraphrase 14. And that I mean to do for you and the benefit of that greatest kindnesse shall accrue to you as to my choisest friends if ye continue obedient to my doctrine and commands 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you Paraphrase 15. And certainly I have long dealt with you as friends farre above the condition of servants who use not to know their masters intentions or counsels or purposes but onely to doe his commands but I have received you as friends and confidents into my bosome to make known all my Fathers will unto you 16. Ye have not chosen me but I have chosen you and ordained you that ye should goe and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my name he may give it you Paraphrase 16. And this I have done toward you by way of prevention out of free undeserved kindnesse to you and of my own accord put you in this blessed course enabled you to fructifie and bring forth abundance of fruit to the honour and praise of God appointed you to goe abroad into all the world and bring in an harvest of converts to heaven which is a reall and a durable fruit and that which shall be advantageous to you also devolve on you the benefit of having all your prayers heard by God all your wants supplied by him which you shall present to him in my name 17. These things I command you that ye love one another Paraphrase 17. All this concerning my love to you I inculcate and repeat on purpose as an obligation to you that as the most eminent way of return which I expect from you to all this you live in charity one toward another 18. If the world hate you ye know that it hated me before it hated you Paraphrase 18. And if ye find by experience that impious and hypocriticall worldlings doe in stead of believing resist and persecute you there is no reason that this should give you any discouragement you are to expect that and arm your selves against it by this consideration that such as these persecuted me before you and so as I began in love to you so I have had the first taste of the enmity and hatred of the wicked men of this world 19. If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Paraphrase 19. These mens opposing and hating you will be a comfortable symptome to you that you are a peculiar people of mine dignified above and separated from the rest of men 20. Remember the word that I said unto you The servant is not greater then the Lord If they have persecuted me they will also persecute you If they have note a kept my saying they will keep yours also Paraphrase 20. And that you are likely to meet with such entertainment need not be strange to you when you remember how oft I have foretold you of it that you could not in reason expect any better treating then I have met with before you If they have persecuted me in all probability they will persecute you also and on the other side you have no more reason to expect of the world that it should receive your preaching then that it should receive mine 21. But all these things will they doe unto you for my names sake because they know not him that sent me Paraphrase 21. All the persecutions that shall fall on you being upon the score of their not believing that God hath sent me 22. If I had not come and spoken unto them they had not had sinne but now they have no cloke for their sinne Paraphrase 22. If I had not done what I have among them they might have had the excuse of ignorance but now they are utterly without excuse 23. He that hateth me hateth my Father also Paraphrase 23. I have done so much to evidence my being sent from God that now the opposing me is a malitious resisting of my Father himself 24. If I had not done among them the works which none other man did they had not had sinne but now have they both seen and hated both me and my Father 25. But this cometh to passe that the word might be fulfilled which is written in their law They hated me note b without a cause Paraphrase 25. By this is fulfilled that of the Psalmist Psal 35. 19. they have opposed me when they had all reason to have received and loved me 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning Paraphrase 26 27. But at the coming of the Holy Ghost that pleader or advocate of my cause see note on c. 14. b. whom I will send from the Father that Spirit which proceedeth from the Father
flesh his entring on his kingdome and as a branch of that his coming to be avenged on his crucifiers Matth. 24. 1. so the last daies here signifie peculiarly the time beginning after the Resurrection and Ascension of Christ as here appears by the powring of the Spirit and the prodigies ver 19. before the great and terrible day of the Lord ver 26 that is this destruction of Jerusalem So 2 Tim. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last daies that is not long after the Resurrection of Christ should come those hard times to wit before the destruction of the Jewes and so in the latter times 1 Tim. 4. 1. So Hebr. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies of the Messias and 1 Cor. 10. 11. we that is Christians on whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the ages are come So Jam. 5. 3. speaking of the wealthy Jewes he saith that they have treasured up their wealth as fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or against the last daies that is against those times of destruction when their wealth should but doe them mischief mark them out for prizes and preyes before other men So 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last time noting no question that time then at hand wherein the incredulous Jewes should be destroyed and the believers rescued out of their persecutions and dangers which is there denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance ready to be revealed according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mentioned Lu. 13. 23. a. and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. after a little time yet of temptations or sufferings So again for the time of Christ in generall 1 Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2 Pet. 3. 3. and Jude 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the more speciall sense that there should be Atheisticall scoffers that should accuse Christ of breaking his promise in coming to avenge himself on the crucifiers and to rescue the Christians from their persecutors So 1 Joh. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the last hour to the same sense of that approaching judgment which was then yet neerer at hand And all this taken from that prophecy of Moses Deut. 31. 29. Evil will befall you in the latter daies In reciting this parcell of Joels prophecy it may not be unworthy our notice that where the Prophet mentions the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible day of the Lord the Hebrew word being regularly derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feare and accordingly 't is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearfull and so by the Syriack also yet the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspicuous or notable as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see to behold to observe so Deut. 1. 19. where the Hebrew hath that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible wildernesse the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious or notable so 2 Sam. 14. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made me afraid they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see me as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet from them Saint Luke here reteines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and conspicuous or notable The account of this is cleer 1. because those for whose use he wrote this book made use of the LXXII for whom therefore he was to recite it as there he found it 2. because this Greek did very fully expresse what was designed in the Hebrew the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observable notable illustrious being perfectly applicable to fearfull as well as gratefull appearances and when it is so expressing the great terriblenesse and dreadfulnesse of them V. Paines of death The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a cord or band and a pang especially of women in travail Hence the Septuagint meeting with the word Psal 18. 2. where it certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords or bands have yet rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs and so again 1 Kin. 20. 31. and in other places and from their example here S. Luke hath used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pains or pangs of death when both the addition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden fast doe shew that the sense is bands or cords V. 38. Gift of the Holy Ghost What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost signifies in relation to the persons that here are spoken to as many as should now repent and believe on Christ is apparent by the processe of the story There were that day three thousand which received the faith of Christ ver 41. and these associated and joyned themselves with the Apostles ver 42. and that in a wonderfull charitable manner had all things common c. ver 44. In the third chapter the Apostles work that cure on the impotent man and on that occasion preach Christ to the Jewes again and chap. 4. the Sanhedrim c. apprehend them and upon consultation dismisse them again and they return to their auditors the believers foremention'd ver 23 24. And they blessing and praising God and applying the Psalmists predictions to their present condition and praying to God for his powerfull assistance to propagate the Gospel it follows ver 31. that as they prayed the place was shaken in like manner as chap. 2. 2. when the holy Ghost descended on the Apostles and they were all filled with the holy Ghost that is certainly all the believers foremention'd not the Apostles who were thus filled before And so this promise of S. Peters was punctually fulfill'd upon them What the effect of this gift was among them is no farther there set down then that they spake the word of God with boldnesse that is they were wonderfully confirmed by this means in their assurance of the truth of the Gospel and so making no question of the truth of what they had learn't from the Apostles they spake of it among themselves and to others with all cheerfulnesse and confidence despising the terrors of the Jewes as they did their worldly possessions ver 32. and continuing that high pitch of charity which had before been observed to be among them chap. 2. 44. And so thus farre this gift of the holy Ghost signifies no more then a miraculous Confirmation of these believers formerly Baptized in the faith and Christian practises which they had received but this no doubt then attended with other extraordinary gifts of the holy Ghost in respect of which they are there said to be fill'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the holy Ghost And then the onely difficulty will be what kind of gifts these were whether inward or outward For both these are promised indefinitely to believers
the disciples to be brought before them they examined them on these interrogatories 1. how they came to be able to doe that miracle ch 3. 7. and whose name they called upon that infirm man see ver 10. in the working of the cure see ch 3. 6. and consequently from whom they pretended to have commission to doe what they did thus to preach unto the people 8. Then Peter filled with the holy Ghost said unto them Ye rulers of the people and Elders of Israel Paraphrase 8. Then Peter being by the Spirit of God such as was promised Mat. 10. 19 20. endued with a great extraordinary presentnesse of speech and elocution v. 13. and taking great boldnesse and confidence upon him began thus 9. If we this day be examined of the good deed done to the impotent man by what means he is made whole Paraphrase 9. of an action which is so farre from being a crime that 't is an act of speciall mercy 10. Be it known unto you all and to all the people of Israel that by the name of Jesus Christ of Nazareth whom ye crucified whom God hath raised from the dead even by him doth this man stand here before you whole Paraphrase 10. by no other means but by calling upon him the name of Jesus of Nazareth whom ye put to a shamefull death but God most miraculously raised again this miracle on the lame man was wrought 11. This is the stone which was set at nought of you builders which is become the head of the corner Paraphrase 11. This is he that was prophesied of under the title of a refuse stone rejected by you the chief men among the Jewes and looked upon with despight and contempt but is now by his resurrection install'd in all power and dignity an effect of which is this miracle wrought in his name and is indeed become the ruler and king of the whole Church the prime foundation stone of the whole fabrick 12. Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Paraphrase 12. And by him and him only by receiving and embracing of his doctrine salvation must now be hoped for by all For there is no other religion in the world whether that which was delivered by Moses or by any other by which salvation can be had for those which doe not now come in to this at the preaching of it 13. Now when they saw the boldnesse of Peter and John and perceived that they were unlearned and ignorant men they marvailed and they took knowledge of them that they had been with Jesus Paraphrase 13. And when they observed the clocution v. 8. and freenesse of speech with which they taught see note on Joh. 7. a. and withall considering that their education had not thus elevated them above other men being neither skilled in the learning of the Jewes nor as men of place or magistracy among them instructed in their lawes they were amazed at it but withall they either remembred or were told that they were those that had been attending on Jesus in his life time 14. And beholding the man which was healed standing with them they could say nothing against it Paraphrase 14. though they were as malitiously and petulantly affected toward them ver 16. as was possible yet they had nothing to object or except against the whole action either as it respected the man that was cured or the Apostles that wrought it 15. But when they had commanded them to goe aside out of the councell they conferred among themselves 16. Saying What shall we doe to these men for that indeed a notable miracle bath been done by them is manifest to all them that dwell in Jerusalem and we cannot deny it 17. But that it spread no farther among the people let us straightly threaten them that they speak henceforth to no man in this name Paraphrase 17. And being not able to conceal what was already known they had nothing to doe but to keep others from knowing it and thereupon their decree in councel was to send for them and to forbid them upon severe penalties to preach Christ and his resurrection and Gospel any more 18. And they called them and commanded them not to speak at all nor teach in the name of Jesus Paraphrase 18. talk privately or teach publickly any thing concerning the faith of Christ 19. But Peter and John answered and said unto them Whether it be right in the sight of God to hearken unto you more then unto God judge ye Paraphrase 19 But Peter and John made light of this interdict or terrors and told them plainly they were commanded by God to preach and that in all reason God must be obeyed before them or the greatest magistrate on earth and that they themselves could not but confesse so much 20. For we cannot but speak the things which we have seen and heard Paraphrase 20. choose but testifie of Christ those truths of so high importance made known to us peculiarly to that end that we should proclaim them to others from our certain knowledge being our selves the eye and ear-witnesses of them 21. So when they had farther threatned them they let them goe finding nothing how they might punish them because of the people for all men glorified God for that which was done Paraphrase 21. And so not knowing what else to say to them being not able to deny the force of their argument they added more threatnings if possibly that might terrifie them and so dismiss'd them having nothing to lay to their charge but the curing of the lame man in the name of Jesus and for this all the people looked on them with admiration and counted it an act of Gods immediate infinite mercy for which they that were instruments of it ought to be blessed not punished by them and therefore they durst not punish or censure them for this 22. For the man was about forty years old on whom this miracle of healing was shewed Paraphrase 22. For it was an inveterate lamenesse from his very birth ch 3. 2. and had been now above forty years upon him when this cure was wrought by Peter 23. And being let goe they went to their own company and reported all that the chief priests and Elders had said unto them 24. And when they heard that they lift up their voice to God with one accord and said Lord thou art God which hast made heaven and earth and the sea and all that in them is Paraphrase 14. the rest of the Apostles that were then at Jerusalem and the believers that consorted with them v. 23. 25. Who by the mouth of thy servant David hast said Why did the heathen rage and the people imagine vain things Paraphrase 25. Who foretold by his prophet David Psal 2. 1. what was now come to passe viz. that the Jewes should oppose Christ and say false things of him
eminent of the believers among you that we may consecrate or ordain them to this office of Deacons in the Church and intrust them with the task of distributing to them that want out of the stock of the Church And in the choise of them let it also be observed that they be persons of eminent gifts and knowledge in divine matters see v. 10. who consequently may be fit to be employed by us in preaching the Word and receiving proselytes to the faith by baptisme ch 8. 5 12. 4. But we will give our selves continually to prayer and to the ministery of the word Paraphrase 4. And by that means we shall be lesse disturbed or interrupted in our daily employment of praying and preaching the Gospel 5. And the saying pleased the whole multitude and they chose Stephen a man full of faith and of the holy Ghost and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicholas a proselyte of Antioch Paraphrase 5. And the thing was thus agreed on by those other that associated with the Apostles And they pitched upon Stephen first a very worthy person that was richly instructed in the doctrine of Christ and was by the holy Ghosts coming upon him fitted with elocution and all other abilities to preach the Gospel 6. Whom they set before the Apostles and when they had prayed they laid their hands on them Paraphrase 6. These seven the whole number of disciples that associated with them presented to the twelve Apostles and they that is the Apostles by prayer and imposition of hands see note on 1 Tim. 5. f. consecrated or ordained them to this office of Deacons 7. And the word of God increased and the number of the Disciples multiplied in Jerusalem greatly and a great company of the Priests were obedient to the faith Paraphrase 7. And the faith of Christ was propagated and a very great number of men in Jerusalem associated with the Apostles every day more and more and many of the Jewish priests received the Gospel thus preached by the Apostles 8. And Stephen full of faith and power did great wonders and miracles among the people Paraphrase 8. And Stephen the deacon being endued with great abundance of Christian knowledge and also with the power of working miracles 9. Then there arose certain of the synagogue which is called the synagogue of the Libertines and Cyrenians and Alexandrians and of them of Cilicia and of Asia disputing with Stephen Paraphrase 9. And as he preached the faith of Christ some men of that synagogue which was called by the name because perhaps built at the charges of the Libertines that is those which were the sons of them which being Jewes had been made free denisons by the Romans or were born of Jewish parents in cities which had those privileges under the Romans such as Tarsus see note on c. 22. e. where Paul was born who was an active person in this businesse ch 7. 58. some I say of those Jewes and of those that dwelt in Cyrene and Alexandria and in Cilicia and Asia opposed Stephen and contradicted him 10. And they were not able to resist the wisdome and the Spirit by which he spake Paraphrase 10. And he spake with so much knowledge and conviction of argument and with so great excellent of elocution that they were no way able to deal with him 11. Then they suborned men which said We have heard him speak blaspemous words against Moses and against God Paraphrase 11. And being overcome by his reasons and power of speaking they betook themselves to other viler arts and hired some men to accuse him falsly and to make complaint to the Sanhedrim that they had heard him speak dishonorably of the Jewish religion 12. And they stirred up the people and the Elders and the Scribes and came upon him and caught him and brought him to the councell Paraphrase 12. And having incensed the Sanhedrim against him and also the people at Jerusalem they apprehended and carried him before the Sanhedrim 13. And set up false witnesses which said This man ceaseth not to speak blasphemous words against this holy place and the Law Paraphrase 13. And brought those witnesses which they had hired or suborned v. 11. to give in their testimony which was thus This Stephen is continually a foretelling destruction to the Temple and threatning the change of all the Mosaicall rites 14. For we have heard him say that this Jesus of Nazareth shall destroy this place and shall change the customes which Moses delivered us Paraphrase 14. rites ceremonies 15. And all that sat in the councell looking stedfastly on him saw his face as it had been the face of an Angel Paraphrase 15. And all the Judges that were present in the Sanhedrim as they looked on him saw a great splendour about him just as it is when an Angel appeareth Annotations on The Acts of the holy Apostles V. 1. Graecians The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred Jewes that understand Greek and by S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that speak Greek in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profound or deep Hebrews so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hellenize is to speak Greek and to have skill in the Greek learning So saith Scaliger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est habitare in Graecia sed linguâ Graecâ uti It is not to dwell in Greece but to use the Greek language And so those here that used the Septuagints translation of the Bible are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenists And so are differenced here from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews which used the Jerusalem-paraphrase Thus are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 11. 20. differenced from the Jewes in generall v. 19. not that those Hellenists were not Jewes for there v. 20. 't is said that they preached to them whereas v. 19. 't is clear that they preached to none but Jewes but that these Jewes understood Greek and used the Greek Bible and therefore are called Hellenists And thus ch 9. 28. when the other Jewes those of the profounder sort had such an aversion to S. Paul the Apostle of the Gentiles that they would not see him saith S. Chrysostome he was yet admitted to speak and discourse with the Hellenists See Note on Joh. 7. d. V. 2. The multitude of the disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude of disciples here are the community or society of Christians called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the All 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many 2 Cor. 2. 6. answerable to the multitude here and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians or followers of Christ in respect of whom as their Doctor or Master they are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciples and both ordinarily united together in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church and
given them the grace to doe so 19. Now they which were scattered abroad upon the persecution that arose about Stephen travelled as farre as Phoenice and Cyprus and Antioch preaching the word unto none but unto the Jewes only Paraphrase 19. Then the disciples that were driven from Jerusalem ch 8. 1. went about publishing the Gospel see note on ch 8. b. to the Jewes but to none else 20. And some of them were men of Cyprus and Cyrene which when they were come to Antioch spake unto the Grecians preaching the Lord Jesus Paraphrase 20. And some of these disciples were men that had been born in Cyprus and Cyrene and they when they came to Antioch preached the faith of Christ to those Jewes which spake and used the Greek language and Bibles 21. And the hand of the Lord was with them and a great number believed and turned unto the Lord. Paraphrase 21. And God prospered their preaching of Christ and brought in many converts to them daily 22. Then tidings of these things came unto the eares of the Church which was at Jerusalem and they sent forth Barnabas that he should goe as farre as Antioch Paraphrase 22. And the Apostles that remained at Jerusalem hearing of it sent Barnabas to confirm them from city to city as farre as Antioch 23. Who when he came and had seen the grace of God was glad and exhorted them all that with purpose of heart they would cleave unto the Lord. Paraphrase 23. Who coming and seeing with what good successe the Gospel had been preached among them see note on Heb. 13. d. and Act. 18. e. was glad and advised them cordially and stedfastly to hold fast to Christ 24. For he was a good man and full of the holy Ghost and of faith and much people was added unto the Lord. Paraphrase 24. For Barnabas was a very pious person a believer that had many excellent gifts and graces and by his means also the Gospel was received by very many 25. Then departed Barnabas to Tarsus for to seek Saul 26. And when he had found him he brought him unto Antioch And it came to passe that a whole year they assembled themselves with the Church and taught much people and the disciples were note a called Christians first in Antioch Paraphrase 26. Paul and Barnabas for the space of a year resorted to the place of publick assemblies and instructed and confirmed all that came And the disciples or those that received the faith of Christ being formerly called Nazarites or Galilaeans in stead of those names were styled Christians and that first in Antioch of any place 27. And in these daies came prophets from Jerusalem unto Antioch Paraphrase 27. And some of the chief men possibly bishops of Judaea that had also the gift of prophesie came by appointment of the Church of Jerusalem to Antioch 21. And there stood up one of them named Agabus and signified by the Spirit that there should be great dearth thoroughout all the world which came to passe in the daies of Claudius Caesar Paraphrase 28. And one of them named Agabus by revelation from the Spirit of God foretold that there should shortly be a great famine over all Judaea see note on Mat. 24. e. and Luk. 2. a. which accordingly came to passe in the reigne of the Emperour Claudius see 1 Cor. 16. 1. 29. Then the disciples every man according to his ability determined to send relief unto the brethren which dwelt in Judaea Paraphrase 29. And all the Christians in all places according to their abilities resolved to send relief to the Christians in Judaea in this time of dearth and among them Helen Queen of the Adiabeni saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bought a great deal of corn out of Aegypt and sent it to be distributed to them that were in want see Jos Ant. l. 20. c. 2. 30. Which also they did and sent it to note b the Elders by the hands of Barnabas and Saul Paraphrase 30. And this liberality from other parts of the Church was by Paul and Barnabas brought and put into the hands of the Bishops of Judaea Annotations on Chap. XI V. 26. Called Christians The use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Active for to be called in a passive sense is to be seen Rom. 7. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be called an adulteresse So in Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they also are called wandring starres but that in an eminent manner as may be discerned by that acception of it in Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astronomy was much cried up was in great reputation among the Pharisees So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be famously known under that name of Christians V. 30. The Elders The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders is here first met with in the Christian Church and therefore will deserve to be explained And first it will not be amisse to see the use of it among the Greeks and Hebrewes Among the Greeks it is the saying of a learned Grammarian Dionysius Halicarnasseus l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancients used the word Elders both for Rulers and old men and accordingly it is now in use among all nations Italians French Spaniards English to call their Rulers Seniors Maiors Aldermen c. which are literally the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Hebrews the same is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old men which with them that want degrees of comparison is all one with Elders and generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth dignity and Praefecture in the Old Testament So the steward of Abrahams house Eliezer who was placed over all his servants and goods Gen. 24. 2. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder of his house and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of all he had not so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendred his Elder servant but with a comma that servant which was Elder of his house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum of Jerusalem ruler administrator steward and so he is called Gen. 15. 2. So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Elders of Pharaohs house and of all Aegypt Gen. 50. 7. are the Praefects and administrators of the Kings house and of all Aegypt So the Elders of the Moabites Num. 22. 7. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of Moab v. 8. So when all Dominion was founded in the privileges that belonged to the first-born Gen. 4. 7. and therefore is Reuben as first-born Gen. 49. 3. called the excellency of principality and the excellency of power that is the excellent Principality or Supreme power the Magistrate so called Rom. 13. 1. the Princes of the families or kindreds are called indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarchs and Elders Such
commission immediately from him such were the Twelve and extraordinarily called S. Paul also The Evangelists were those which were sent by the Apostles whither they could not goe themselves and the Dioecese that belonged to these was the whole world or those speciall parts of it which the Apostles had allotted to one another Beside these the Prophets were those that in particular Churches rueld and taught as Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 12. d. and over and above had that speciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of expounding Moses and the Prophets and demonstrating out of them the truth of Christian religion This was the exhorting and confirming that here is spoken of and which is attributed to them as Prophets not excluding but containing the gift of foretelling things to come also as of Agabus we read c. 11. 28. Agreeably these that are here called prophets are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. governours of Churches see Note on Heb. 13. b. and are accordingly to be resolved persons intrusted with the power of Bishops in particular Churches of Judaea and so members of the Councel at Jerusalem And so when 't is said that there were at Jerusalem Apostles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the Presbyters of Jerusalem but Bishops of Judaea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them are these two which are here Judas and Silas and that Elder or Bishop of the Church of Jerusalem mentioned Rev. 7. 14. who is said to interpret the vision to John there CHAP. XVI 1. THen came he to Derbe and Lystra and behold a certain disciple was there named Timotheus the son of a certain woman which was a Jewess and believed but his father was a Greek Paraphrase 1. His father was a Greek but his mother an Hebrew named Eunice and a Christian 2 Tim. 1. 5. He therefore a Gentile as appears both by his name which is Greek and by his not being circumcised the eighth day 2. Which was well reported of by the brethren which were at Lystra and Iconium Paraphrase 2. Who was a Christian approved of all in 3. Him would Paul have to goe forth with him and took and circumcised him because of the Jewes which were in those quarters for they knew all that his father was a Greek Paraphrase 3. Him Paul chose to goe and accompany and assist him in preaching which because the Jewish Christians would not let him doe the Proselytes of the gates or uncircumcised being not permitted to come into the same court of the Temple with the Jewes at least they would never hearken to or benefit by his preaching having a special aversion to such he therefore circumcised him his father being a Greek and consequently his not being circumcised in his childhood being known to all 4. And as they went through the cities they delivered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem Paraphrase 4. which had assembled at Jerusalem in Councel ch 15. 5. And so were the Churches established in the faith and increased in number daily Paraphrase 5. And thus they confirmed the Churches and every day converted many to the faith of Christ 6. Now when they had gone throughout Phrygia and the region of Galatia and were forbidden of the holy Ghost to preach the word in Asia Paraphrase 6. by a revelation such as was mention'd ver 9. see ch 18. 5. to preach 7. After they were come to Mysia they assayed to goe into Bithynia but the Spirit suffered them not Paraphrase 7. over against Mysia they purposed to passe by Bithynia but they received a revelation which forbad them 8. And they passing by Mysia came down to Troas Paraphrase 8. And therefore not coming to v. 7. but passing by Mysia they 9. And a vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us 10. And after he had seen the vision we endevoured to goe into Macedonia assuredly gathering that the Lord had called us for to preach the Gospel unto them Paraphrase 10. upon discourse resolving from the vision 11. Therefore loosing from Troas we came with a streight course to Samothracia and the next day to Neapolis Paraphrase 11. had a very fair gale that brought us directly 12. And from thence to Philippi which is the chief city of that part of Macedonia and a colonie and we were in that city abiding certain daies Paraphrase 12. a metropolis of one part of Macedonia and this city a colony of the Romans v. 21. 13. And on the Sabbath we went out of the city by a river side note a where prayer was wont to be made and we sate down and spake to the women which resorted thither Paraphrase 13. where by a river side there stood an oratory and thither we went and going in found many women together and to them Paul preached the Gospel 14. And a certain woman named Lydia a seller of purple of the city of Thyatira which worshipped God heard us whose heart the Lord opened that she attended unto the things which were spoken of Paul Paraphrase 14. a Proselyte of the Jewes was an auditor and by the grace of God she received the faith 15. And when she was baptized and her houshold she besought us saying If ye have judged me to be faithfull to the Lord come into my house and abide there And she constrained us Paraphrase 15. If ye believe my conversion to be sincere doe me the favour to 16. And it came to passe as we went to prayer a certain damosell possessed with a note b spirit of divination met us which brought her masters much gain by soothsaying Paraphrase 16. to the oratory see note a that a young maid that had a prophetick spirit by being possest by some devil Lev. 19. 31. which spake from within or out of the belly of her which had gained her masters a great deal by telling of strange things whether future or otherwise met us 17. The same followed Paul and us and cried saying These men are the servants of the most high God which shew unto us the way of salvation 18. And this did she many daies but Paul being grieved turned and said to the spirit I command thee in the name of Jesus Christ to come out of her And he came out the same houre Paraphrase 18. that evil spirit that possest her 19. And when her masters saw that the hope of their gaines was gone they caught Paul and Silas and drew them into the market-place unto the rulers Paraphrase 19. the place of judicature 20. And brought them to the magistrates saying These men being Jewes doe exceedingly trouble our city 21. And teach customes which are not lawfull for us to receive neither to observe being Romans Paraphrase 20 21.
and skill in the Scriptures of the old Testament see v. 28. 25. This man was instructed in the way of the Lord and being servent in the Spirit he spake and taught diligently the things of the Lord knowing only the baptisme of John Paraphrase 25. This Apollos had been instructed in the Gospel and being in respect of knowledge not so perfectly instructed in all things as yet see v. 26. yet being very zealous in the way wherein he was entred he began to preach the Gospel among them out of the Prophets instructing them in the Christian doctrine very truly and agreeably to the rule taught by the Apostles as farre as his instruction went and this before he was baptized with the Christian baptisme being only received by John to the believing in him that was to come so as the Ephesian disciples c. 19. 2. 26. And he began to speak boldly in the synagogue whom when Aquila and Priscilla had heard they took him unto them and expounded unto him the way of God more perfectly Paraphrase 26. And he entred into the synagogue of the Jewes and there publickly confidently see note on Joh. 7. a. preacht the Gospel And Aquila and Priscilla hearing that what he preached was all true but yet wanted somewhat of that knowledge which they had attained to he having never ascended above John's baptisme but they higher they communicated it unto him 27. And when he was disposed to passe into Achaia the brethren wrote note d exhorting the disciples to receive him who when he was come helped them much which had believed through note e grace Paraphrase 27. the Christians there exhorted him to goe and wrote to the Church of Corinth and all Achaia commendatory letters by him And he when he came thither did a great deal of good among them farther instructed and confirmed those that by the preaching of the Gospel had formerly been converted to the faith 1 Cor. 3. 6. 28. For he mightily convinced the Jewes and that publickly shewing by the Scriptures that Jesus was Christ Annotations on Chap. XVIII V. 5. Pressed in spirit That which is in the ordinary printed copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the two great MSS. that of the Kings Library that was sent from Constantinople and the Gr. and Lat. one at Cambridge sent them by Theo. Beza And which of these is the most probable reading is not easily defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be press'd or held fast Mat. 4. 24. Lu. 4. 37. Act. 28. 8. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be press'd or held with fear Job 3. 24. and Luc. 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jeremy to be held fast by wine to be overcome by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be intangled or held fast which as it really notes being in the power of another so it may be applied to sorrow or any other passion as well as to fear and peculiarly to sorrow So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 21. 25. is used for anxiety and 2 Cor. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anguish of heart and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am I streightned or pained Luc. 12. 50. And thus according to the nature of the word it may be proper enough for the place with which soever it be joyned If with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 't is either his own spirit or the Spirit of God If his own then it may signifie him to have had some such extraordinary sorrow or grief upon him to think of his obdurate impenitent countreymen to whom he was then preaching with very little success And so of Apollos we read v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he burned in spirit as when David saith his heart was hot within him and at last he spake with his tongue And so if the Spirit of God then 't is that he was stirr'd up carried or incited by God by revelation But 't is most ordinary for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy to be prefix'd to the word Spirit when 't is taken in this sense as c. 16. 6. and so this last is not so probably the meaning so likewise if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in speech it will then signifie no more then that he spake very earnestly and that is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following he testified and earnestly insisted on it and prov'd that Jesus was indeed the Messias which the Jewes denied That this may be the meaning appears not improbably by another parallel expression ver 28. for there as Apollos was doing the same thing that Paul here earnestly labouring to convince the Jewes that Christ was the Messias so the expression peculiarly belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did publickly with intention or earnestnesse of speech convince the Jewes demonstrating by the Scriptures that Jesus is the Christ Where the force and power of his speech and arguments contained in it was that which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what hath been said may be added that the antient Greek and Latine MS. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse hath annexed these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having had much speech and interpreted the Scriptures which as it makes it more fully parallel with that of v. 28. so it enclines to the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech not spirit V. Had a vow The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had a vow here is not to be referr'd to Paul but to Aquila for with his name is conjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. shaving his head without so much as a comma between in some printed copies And it is not improbable that when it is said v. 19. that Paul went to Ephesus and left them there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there should not denote Ephesus to which but Cenchrea from which he came for why should his leaving them at Ephesus be immediately subjoyned to his coming thither and this on this occasion to purifie himself and to be shaved to which some stay at least seven daies was necessary This vow was without all question the vow of the Nazarites among the Jewes Num. 65. which was not alwaies for life but sometimes for a determinate time wherein they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not suffer the razor to come upon them but when that time was past then one part of the vow was to be shaved v. 18. and to offer up the haire called the haire of his separation to put it in the fire which is under the sacrifice of the peace-offerings and accordingly here is shaving himself for he had a vow But because
〈◊〉 〈◊〉 〈◊〉 their heads were cut off A privilege which belongs to such in stead of more ignominious punishments So Josephus the Historian born at Jerusalem of the sacerdotal family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of priests and himself a priest saith Photius Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the privilege of a Romane and was called by a Romane name Flavius the praenomen of the Emperour Vespasian CHAP. XXIII 1. AND Paul earnestly beholding the councell said Men and brethren I have lived in all good conscience before God untill this day Paraphrase 1. I have all my life long both when I was a propugner of the Mosaical Law against Christ's reformation and since I have been a preacher of the Gospel acted sincerely and uprightly according to my conscience and consecrated my life to Gods service 2. And the high priest Ananias commanded them that stood by to smite him on the mouth Paraphrase 2. And Ananias the chief person among the Jewes see note on Lu. 3. c. 3. Then said Paul unto him God shall smite thee thou whited wall for sittest thou to judge me after the law and commandest me to be smitten contrary to the law Paraphrase 3. God will punish thee by way of retaliation deale with thee as thou hast done with me thou hypocrite Dost thou sit like a Magistrate or distributer of legall justice and dost thou break the law thy self and command me to be punish'd before thou hast heard the cause see c. 22. 25. 4. And they that stood by said Revilest thou Gods high priest Paraphrase 4. Dost thou speak such contumelious words to him who is the high priest of Gods appointment a sacred person and under God the chief Magistrate among the Jewes 5. Then said Paul I wist not brethren that he was the high priest for it is written Thou shalt not speak evil of the ruler of thy people Paraphrase 5. I did not know that to be true which thou tellest me that Ananias was an high priest of Gods appointment that he was not so nor yet the high priest put in by the Roman Procurator at this time see note on Lu. 3. c. however knowing him to be a person in authority placed in a judicature as Paul confesseth v. 3. I acknowledge I did amisse and am sorry I did revile him for that is unlawfull by that place of Scripture Exod. 22. 28. 6. But when Paul perceived that the one part were Sadducees and the other Pharisees he cried out in the councel Men and brethren I am a Pharisee the son of a Pharisee of the hope and resurrection of the dead I am called in question Paraphrase 6. And Paul discerning the Sanhedrim to consist partly of Pharisees who believe another life after this partly of Sadducees that doe not said aloud I am as my father was of the sect of the Pharisees and the main thing that I am question'd for is my believing that there is another life after this which is a pure Pharisaical doctrine which all of that sect hold as well as I. 7. And when he had so said there arose a dissension between the Pharisees and the Sadducees and the multitude was divided 8. For the Sadducees say that there is no resurrection neither Angel nor Spirit but the Pharisees confesse both Paraphrase 8. no life after this no immortal Spirit nor soul of man subsisting without a body 9. And there arose a great cry and the Scribes that were of the Pharisees part arose and strove saying We find no evil in this man but if note a a Spirit or an Angel hath spoken to him let us not fight against God Paraphrase 9. Doctors of the Law which were generally of the Pharisees opinion took his part and profest to think he had done nothing amisse and that 't was possible that he had received some infusion or incitation from Gods Spirit or else some voice from heaven or vision by an Angel and if he had 't would not become them to resist his doctrine lest if that were truly revealed to him by God they should fight against God himself 10. And when there arose a great dissension the chief captain fearing lest Paul should have been pulled in pieces of them commanded the souldiers to goe down and to take him by force from among them and to bring him into the castle Paraphrase 10. to goe to him at the barre where he was as a prisoner answering for himself 11. And the night following the Lord stood by him and said Be of good cheer Paul for as thou hast testified of me in Jerusalem so must thou bear witnesse also at Rome Paraphrase 11. Paul saw a vision again and God appeared to stand by him and encourage him telling him that he should now receive no farther harm there but as he had defended and avowed the faith of Christ there at Jerusalem so he should live to doe at Rome also 12. And when it was day certain of the Jewes banded together and bound themselves under a curse saying that they would neither eat nor drink till they had killed Paul Paraphrase 12. And he had soon a notable testimony of the virtue of Gods protection over him promised him in that vision for early in the very next morning 13. And they were more then fourty which had made this conspiracy Paraphrase 13. thus bound themselves by oath and execration on themselves 14. And they came to the chief priests and elders and said We have bound our selves under a great curse that we will eat nothing untill we have slain Paul Paraphrase 14. And they came to the Sanhedrim and told some of them what they had resolved on 15. Now therefore ye with the councell signifie unto the chief captain that he bring him down unto you to morrow as though you would enquire something more perfectly concerning him and we or ever he come neer are ready to kill him Paraphrase 15. And therefore desired that the whole Sanhedrim would signifie their desire to the Colonel that he would on the morrow bring Paul down to them to examine him upon some interrogatories And said they by the way before he come neer the Councel-house we will lie in ambush and be sure to kill him 16. And when Paul's sister's son heard of their laying in wait he went and entered into the castle and told Paul 17. Then Paul called one of the Centurions unto him and said Bring this young man unto the chief captain for he hath a certain thing to tell him Paraphrase 17. Captains of the guard and desired him to conduct that young man to the Colonel to deliver a message to him 18. So he took him and brought him to the chief captain and said Paul the prisoner called me unto him and prayed me to bring this young man unto thee who hath something to say unto thee 19. Then the chief captain took him by the hand and went with him aside privately and asked him
the letter of the Law art outwardly circumcised but dost not perform that purity which that ceremony was set to signifie and to engage all that are circumcised to observe it 28. For he is not a Jew that is one outwardly neither is that circumcision which is outward in the flesh Paraphrase 28. For he is not the childe of Abraham such as to whom the promises pertain who is born of his race or seed and no more nor is that the availeable circumcision which is externall that mark imprinted on the flesh 29. But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Paraphrase 29. But he is the Jew indeed the true childe of Abraham who shall be accepted by God though he be not so by birth who in the purity of the heart performs those substantiall Lawes required by God of the Jewes revealed to them more distinctly then to other Nations and the availeable circumcision is that of him who cuts off all superfluities and pollutions which are spiritually though not literally meant by the Law of circumcision and so becomes pure in heart see note on Mat. 5. g. who hath that Law of which circumcision was the sign and seal the law of purity or abstinence from those unnaturall sins c. printed in his spirit or inner man his soul that is that practises it not he who hath literally obeyed it and been circumcised outwardly in the flesh even he whose praise is not of men who see the outside onely and among whom 't is counted a great dignity to be a circumcised Jew but he who so behaves himselfe whether he be a Jew or Gentile that God may accept of him as a sincere performer of his commands an obedient servant of his Annotations on The Epistle to the Romans Chap. II. V. 1. Whosoever thou art that judgest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou that judgest here and in the end of the verse and v. 3. is clearly the Gnostick Judaizer who teaches the observation of the Mosaical Law and accuses the Orthodox Christians who are not circumcised for breakers of the Law and yet himself runs riotously into those sinnes for the abstaining from which Circumcision was designed and instituted by God This judging and condemning of the Gentile-Christians was by them taken up from the Jewes who having themselves guilt enough of sinnes as well as the Gentiles would yet discriminate themselves from all others by this or the like character of legal observances as by that which should justifie them or free them from judgment under which the Gentiles which knew not the Mosaical Law and were not circumcised were to lie and be accursed This was the thing that John Baptist warns them of to bring forth meet fruits of repentance and not to say within themselves We have Abraham to our father which they were apt to believe should stand them in stead in the absence of all those fruits This was the great error of that people consequent to their opinion of their absolute election whereby they resolved that 't was not their just or pious performances that were looked on by God or required to their Justification but their being Abraham's seed within the Covenant and having the signe of the Covenant in their flesh which they looked on as engagements if not allurements and motives of the favour of God to them howsoever they lived by this means making God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that chose or accepted or favoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons that is men barely considered with some outward advantages to set them off without any intuition of their qualifications or demeanours Which was the thing that is distinctly disclaimed here ver 11. and which S. Peter discerned to be so false by the revealing of the Gospel to the Gentiles Act. 10. 34. Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used c. 14. 4. of the Jewish Christian that abstained from some sorts of meats v. 2. and though he doth that either out of weakness as that signifies disease erroneous seduction or at least out of infirmity and ignorance as thinking himself bound to it by the Mosaical Law which he believes still to oblige and so ought not to be despised or set at naught by him that understands Christian liberty better yet doth very ill in judging all others that do not abstain as he doth For this is the very same error that is here reprehended in the Jews and Gnosticks of judging all others as men out of Gods favour because they doe not what they doe or pretend to doe that is observe not the ritual parts of Moses's Law And this being an error which the Jewes and Gnosticks were so guilty of and consequently of this sinne attending it of judging and condemning all but themselves is particularly mark'd in the Jewes Mat. 7. 1. and beaten down by Christ as here in the Judaizers by the Apostle as an irrational sinne the grounds of which were quite contrary to the prime attribute of God his justice and rewarding all that diligently seek him Heb. 11. 6. and every man according to his works here ver 6. and justifying the doers not hearers of the word v. 13. V 2. Truth The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both truth and justice and is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here one of them is put for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice so as on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unjust mammon is opposed to the true riches See Note on Mat. 23. f. V. 15. Their thoughts the mean The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the practical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common notions of good and evil which are among the generality of men even heathens without any light from the Mosaical Law and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings because reason when it comes to a maturity if it be not precorrupted with false doctrines and prejudices will be able to conclude that this ought to be done and not that and so give us the principles of all Moralactions V. 16. My Gospell Paul's preaching every where whither he came is literally to be styled his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gospel so it seems to signifie here So in the Epistle of Clemens Romanus contemporary to that Apostle ad Corinth after the mention of Blessed Paul's Epistles he bids them mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he hath first written to you Corinthians in the beginning of the Gospel that is at the time when the Gospel was by him first preached among them V. 17. Called a Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies an addition to ones proper name and so it was here The Gnosticks assumed to
〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying coram ex opposite and yet used to denote that which is like and answerable Thus 't is certain S. Chrysostome understood the word in this place for so saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is as God is no partial God but the Father of all so Abraham and again if he were not the father of all that dwell on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word should have no place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Gods gift would be maimed and in express words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies in like manner And so Theophylact from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God is instead of like God This observation may possibly be usefull to the finding out the full importance of some other places As when the commandment is given to Abraham of walking before God and being perfect Gen. 17. 1. which in this notion of before will be all one with Be ye perfect as your Father in heaven is perfect V. 20. Staggered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus to doubt demurre dispute and be incredulous So is the word used Mat. 21. 21. Act. 10. 20. and 11. 2 12. Rom. 14. 23. Jam. 1. 6. and 2. 24. Jude 9 and 22. See Paulus Fagius on Pirche Aboth p. 82. CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ Paraphrase 1. By this faith therefore it is that as many as sincerely embrace the Gospel are freely pardoned and accepted by God in Christ and being so they are reconciled unto God through our Lord Jesus Christ and though they have formerly been Gentiles need not become Proselytes of the Jewes need not any legal performances of circumcision c. to give them admission to the Church of Christ as the Judaizing Gnosticks contend 2. By whom also we have accesse by faith into this grace wherein we stand and rejoice in hope of the glory of God Paraphrase 2. Nay by him we have already received by faith only not by virtue of those performances reception and admission to those privileges to this Evangelical estate wherein now we stand and have done for some time and have a confident assurance that God which hath dealt thus graciously with us will if we be not wanting on our part make us hereafter partakers of his glory and this is matter of present rejoicing to us 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience Paraphrase 3. And we not only rejoice in this hope of future glory but on this score also we are infinitely pleased with our present sufferings see Note on Heb. 3. b. whatsoever befall us now knowing that although our afflictions be in their own nature bitter yet they are occasions to exercise and thereby to work in us the habit of many excellent virtues as first patience and constancy which is required of us and which is most reasonable to be shewed in so precious a cause 4. And patience experience and experience hope Paraphrase 4. And this patience works another fruit for without that we could have no way of exploring or trying our selves touching our sincerity which is only to be judged of by triall and without this triall and approbation of our sincerity we could have no safe ground of hope which is only grounded on God's promises and those made onely to the faithfull sincere constant Christians 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Paraphrase 5. Which hope being thus grounded will be sure never to fail us 't is impossible we should ever be ashamed or repent of having thus hoped and adhered to Christ An evidence of which we have in God's having so plentifully express'd his love to us in testifying the truth of what we believe by sending his holy Spirit to 〈◊〉 â—urpose which â—ures us that we can never miscarry in depending on him for the performance of his promises that being the great fundamental one promised before his death on which all the others depend 6. For when we were yet without strength in due time Christ died for the ungodly Paraphrase 6. This appears from the very beginning of Christ â— dealing with us for without all respect to any worth in us Christ when we were all in a sick yea a mortal that is sinfull see Theophylact damnable estate see 1 Cor. 8. note b. came then in a most seasonable opportunity to rescue us from that certain damnation which attended us as impious wicked creatures vouchâ—afed to suffer in our stead himself to die that he might free us from certain eternal death if we would now reform and come in to the obedience of the Gospel 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die Paraphrase 7. And what a degree of love this was you may judge by this that among men though for a very mercifull person see note on Mat. 20. b. some one man would perhaps venture his life yet for any man else though he were a righteous and just man you shall hardly find any man that will be so liberal or friendly as to part with it 8. But God commendeth his love towards us in that while we were yet sinners Christ died for us Paraphrase 8. Whereas God's expression of mercy was infinitely above this proportion of any the most friendly man for he when he had nothing in the object to move him to it when we were so farre from being good or just men from being mercifull or pious in the highest degree that we were prosane customary sinners he then sent his Son Christ to die for us to obtain by the shedding of his own blood pardon of sinnes for us upon our reformation and amendment 9. Much more then being now note a justified by his blood we shall be saved from wrath through him Paraphrase 9. And having thus dyed and done so much for us when we had nothing but our sins to provoke him to or make us capable of any mercy much more now being thus for restored to his favour and by that ransome of his paâ—'d for us redeemed out of that certain ruine that attended us we shall if we be not wanting to our selves in performing the condition required on our parts be actually delivered from all effects of his displeasure in another world and for the effecting of this great advantage we receive from him also viz. by his resurrection from death and mission of his spirit which tends more to our actuall justification then his death did see c. 4. 25. 10. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Paraphrase 10. For if God when
clear we have not yet attained to and also from death it self by the resurrection of the body 24. For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for Paraphrase 24. For though by the promise of Christ we certainly expect this rescue in Gods time yet this we have as yet no possession of save onely in hope which according to the nature of it is of things not presently enjoyed for vision or possession excludeth hope 25. But if we hope for that we see not then do we with patience waite for it Paraphrase 25. All that hope doth is to provide us patience of what hardships at present lye upon us being confident that in God's time we shall be though yet we are not rescued out of them 26. Likewise the spirit also helpeth our note n infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Paraphrase 26. And for the fortifying and confirming of this hope and this patience in us even in the time of our greatest present pressures we have this advantage from Christ now in the Gospel his spirit that raised him from the dead and will raise us v. 11. intercedes and prayes for us at the right hand of his father where he alwayes maketh intercession for us that not what is most easie but most advantageous may be sent us And so though according to the notion of things under the law temporal felicity was a very considerable thing and affliction in this world an expression of God's wrath now under the Gospell there is a speciall kinde of provision made by assuring us that God knows best what is for our turns and consequently that when we pray but know not our selves what is best nor consequently what we ought to pray for particularly health or wealth or honour then Christ joynes his helping hand to ours joynes his all-wise and divine prayers for that which he knows we most want to our prayers and so helps to relieve us in all our distresses not by rehersing or reciting all our particular requests and inforcing them upon his father but which is far more for our turnes presenting unto him our general wants interceding yea more then interceding for us even powerfully bestowing those things which are truly best for us though oft-times they be least for-our palates at the present 27. And he that searcheth the heart knoweth what is the minde of the spirit because he maketh intercession for the Saints according to the will of God Paraphrase 27. 〈…〉 that 〈…〉 of hearts knoweth our wants exactly understands also the desire and intention of the spirit of Chrâ—â—◠〈…〉 heed of its being articulately formed in words viz. that interceding for all holy men it askes for them all those things that tend to the making them better whatsoever God likes and thinks best for them not what they like themselves and this immediately God grants to us whatsoever it is sometimes tribulations and afflictions as the most proper and agreeable for us 28. And we know that all things work together for good to them that love God to them who are the called note o according to his purpose Paraphrase 28. And accordingly this we know and finde that all things that doe come to pass or befall them that sincerely love God those that cordially adhere to him or that according to the purport of the Gospell are received and favoured by him see Rom. 1. 6. and note on Mat. 20. c. doe by the gracicious disposition of God concurre and cooperate to their advantage which sure is a signe that the spirit of Christ by its intercession obteines for all such those things that are best for them v. 27. though not at present so pleasing for themselves 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Sonne that he might be the first born amongst many brethren Paraphrase 29. For indeed whatsoever thus befalls us is not to be look'd on as the act of man by some generall permission onely of God but as his special decree and choice for us For all whom God hath foreapproved and acknowledged for his according to the purport of the Gospell whom he knew as a shepheard doth his flock Joh. 10. 14. that is the lovers of God so favoured by him v. 28. and c. 11. 2. those he hath also foreappointed to suffer 2 Thess 3. 3. after the manner of Christ Phil. 3. 10. that they might be like unto him as younger brothers unto the elder Heb. 2. 10. and 12. 2. that he might have a Church of persecuted Christians attaining to deliverances and to glory v. 18. just as he himself hath done before them 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Paraphrase 30. And those whom he hath thus predetermined to sufferings those he hath accordingly called to suffer actually 1 Pet. 2. 21. and those whom he hath thus called to suffer those upon such tryals sincerely past he justifieth or approveth of commendeth and pronounceth them sincere and those again he either hath or certainly will reward with eternall glory 31. What shall we then say to these things If God be for us who can be against us Paraphrase 31. What difficulty then can there be in all this what matter of doubt but that it will go well with us For if God be a friend all tends to our good which was the thing to be proved v. 28. and is proved convincingly v. 29 30. by an argument called by Logicians Sorites 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Paraphrase 32. For he that parted with his own Son in his bosome and delivered him up to dye for our sakes how is it possible that he should not complete that gift by bestowing all other things that are profitable for us and either afflictions or deliverances from present pressures as he sees them most for our reall advantage 33. Who shall lay any thing to the charge of God's elect It is God that justifieth Paraphrase 33. Who shall produce any accusation against those whom God doth approve of This the Jewes did most bitterly against the Christians and especially against Saint Paul the Apostle of the Gentiles judging them for breakers of the Law c. c. 2. 1. and c. 7. 2. 'T is certain that God hath acquitted them 34. Who is he that condemneth It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Paraphrase 34. And then who dares be so bold as to condemne them As for us whatever
they are enemies for your sakes but as touching the election they are beloved for the fathers sakes Paraphrase 28. 'T is true indeed and observable to you Gentiles that in respect of the present preaching of the Gospell they are now laid aside as persons utterly rejected on purpose that ye may receive the benefit of it The Apostles having preach'd throughout all their cities and succeeded so ill among them are now departed to you Gentiles and have given them over but yet for as many of them as any means will bring in in respect of the promises made to that people for Abraham's sake see note on 1 Pet. 2. b. and the speciall favour of God to them they are still so farre loved by God that if they will come in and be capable they shall be received by him and to that end this dispensation of mercy and providence the calling and converting the Gentiles is now made use of as the last and onely probable means to work on the Jewes v. 11 14. 29. For the gifts and calling of God are without repentance Paraphrase 29. For God's speciall favours allowed to this people and his promises made to their fathers are such as that he will never change or repent of them v. 1. and consequently will still make them good to them upon their repentance and to that end doth in his providence use a most excellent way to bring the obdurate Jewes to repentance by shewing them the issue of the Gospell among the Gentiles that that may provoke them by way of emulation not to fall short of such heathens whom they have so long despised 30. For as ye in times past have not believed God yet have now obtained mercy through their unbelief Paraphrase 30. For as ye Gentiles having gone on in a long course of Idolatry have now upon the Jewes rejecting the Gospell had the Gospell preach'd to you 31. Even so have these also now not believed that through your mercy they also might attain mercy Paraphrase 31. So the Jewes of this age having been conâ—umacious and from whose disobedience it is that this mercy hath come to the Gentiles shall by this very means this mercy upon you in suffering the Gospell to be preach'd to you reap some considerable benefit also viz. be stirr'd by emulation to look after the Gospell thus believed on by the Gentiles and count it a shame to them a people so favoured by God if they be not as wise or pious as the Gentiles which from their Idolatry they now behold to come in and believe on God 32. For God hath concluded them all under unbelief that he might have mercy upon all Paraphrase 32. All this serves to illustrate the grace and mercy of God both to Jewes and Gentiles that both may attain salvation by his grace without which neither of them can be saved For God hath permitted the Gentiles first and now the Jewes and all sorts of men to wallow in disobedience and contumacy that by that means he might reduce both The Gentiles being Idolaters had Christ preached to them which was occasion'd by the Jewes rejecting of him for thereupon the Apostles left them and preached to the Gentiles The Jewes thus contumacious see the Gentiles believe in Christ and receive the Holy Ghost Act. 10. and are in any reason by that means to be stirr'd up to emulation not to be behinde them in piety that so many of them may come in and believe on Christ and so by this means thus wisely disposed by God God hath fulfill'd his great counsell of goodnesse toward all in shewing undeserved mercy upon each of them Jewes as well as Gentiles 33. O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgments and his wayes past finding out Paraphrase 33. O the depth of the abundant goodnesse of God in bearing the contumacy of the Gentiles first and then of the Jewes and of his wisedome in making the desertion of the Jewes a means of calling the Gentiles and of his knowledg in knowing how probably to-work upon the most obstinate Jewes viz. by envy and emulation toward the Gentiles as also by those heavy calamities that according to Christs prediction fell upon them see note e. how unsearchable are his determinations and how admirable his wayes of bringing them to passe 34. For who hath known the mind of the Lord or who hath been his counsellor Paraphrase 34. According to that of Isa 40. 13. that his ways are in wisdome so much above ours that no thoughts of ours are fit in any degree to be taken into counsell with him It is impossible all the men upon the earth could have foreseen these methods or ever have thought to have advised them 35. Or who hath first given to him and it shall be recompensed to him again Paraphrase 35. And the justice is such also that no man can speak any thing against the equality of his proceedings herein for first 't is a matter of meer bounty and goodnesse and every man may with his own doe what he lists no man can claim any thing that hath not been allow'd him and therefore there can be nothing of injustice objected to him if others have been more bountifully treated and yet farther secondly the Jewes themselves thus deserted of God have their wayes of mercy also if they doe observe it 36. For of him and through him and to him are all things to whom be glory for ever Amen Paraphrase 36. For the whole dispensation of grace calling and salvation both of Jewes and Gentiles is to be imputed to God's free undeserved mercy the mercy of the call is from him all good is received by him and the honour of all belongs unto him and therefore to him be ascribed all the glory of this and all other things for ever and ever Amen The summe then of this Chapter being the setting forth the great mercy and wisdome of God toward Jewes and Gentiles but particularly toward the Jewes who though for their crucifying of Christ and contumacy against the Spirit in the preaching of the Apostles they were so farre forsaken as that leaving them the Apostles departed to the Gentiles yet were by way of rebound benefitted by this preaching to the Gentiles provoked to emulation by the multitude of the converted Gentiles and so themselves brought to believe also great multitudes of them is said to be a great mystery v. 25. and so intimated again v. 33. c. and seems to be the very doctrine to which S. Peter refers 2 Pet. 3. 15. concerning God's longanimity deferring and delaying his execution on his enemies foretold Mat. 24. on purpose that as many Jewes as possibly might should before that be brought in to believe and so escape their parts in that judgment This is the plain meaning of what S. Peter expresses by account the long-suffering of our Lord deliverance to which he saith that Paul had written
easie to determine It may possibly be such aâ— will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word as it signifies Christ and then 't is the Christian service It may be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the word or scripture and then 't will be that worship which is prescribed us in the Scripture and so the Syriack seems to understand it setting down for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundùmos verbi according to the mouth of the word that is such as the word prescribes It may be also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law and then t will be the Evangelical worship And once more it may note such a worship of God as is most agreeable to reason and such as a rational man will resolve to be most agreeable to so excellent and pure a Deity But the circumstances of the place and opposition to the sacrifices of the Law the beasts that were offered there seem to restrain it to the vulgar and ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational in opposition to the irrational sacrifices under the Law as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living before to the dead bodies among them Thus is the Table of Christ called by Theodores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationalis missa Serm. 6. de Provid that is the table or altar where we offer up our selves our souls and bodies to be a reasonable holy and lively sacrifice unto God in stead of those tables or altars on which the beasts were offered Thus in Hermes in Pâ—â—andro in the Hynne or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which closes the book this prayer is to be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive these rational sacrifices Thus I conceive may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational milk 1. Pet. 2. 2. be rendred also not that milk of cattl which mens bodies are wont to be fed with but this rationall milk by which mens souls are improved to wit instruction or Christian doctrine And thus the ancient Latine translation hath rendred it in both places V. 11. Serving the Lord The authority of those copie is great which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place serving the time or the season which being written short thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might easily be mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One argument that it is here to be retain'd is Ignatius's Epistle to Polycarp where he joynes two precepts together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Become more diligent then thou art observe or consider the seasons or times that is the times being times of great corruption first and then of persecution also both mention'd in the former part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let not the heterodox or false teachers move thee or terrifie thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand firm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must beyond all persevere and endure all for Gods sake he must not be slothfull but very diligent to defend his flock against all false infusions and sustain them constant in sufferings And this is exactly agreeable and parallel to this exhortation here thus set and may well seem an imitation of it In respect of diligence not slothfull zealous in spirit serving the time or season which was in like manner a season of great corruption from the Gnosticks and of persecution also from the Jewes with whom these Gnosticks comply'd and stirr'd them up against the Orthodox Christians See Note on Eph. 5. d. V. 15. Rejoyce with them that doe This verse seems to referre to the two gates of the Temple one called the gate of the Bridegrooms and the other of the mourners into which two sorts of men all kindes of persons are divided under the first are contained all those that continue unblemish'd members of the Church under no kind of censure under the other are the excommunicate of any the lowest kind those under Nidui which though they might come into the Temple yet were to come in at that dore of mourners with some difference upon them discrimination from other men that they that saw them might pray for them in this form Qui inhabitat domum hanc consoletur te indatque animo tuo ut obtemperes He that dwels in this house comfort thee and give thee a heart to obey See 1 Cor. 5. 2. Note c. and 7. 30. and 2 Cor. 2. 1. and 7. 8. and 12. 21. And accordingly the exhortation is to have affections Christianly disposed toward all men to be very much afflicted which 2 Cor. 12. 21. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning or bewailing such as are for their faults justly fallen under the censures of the Church and to doe the utmost we can toward their recovery and on the other side to rejoyce at the spirituall good and proficiency of all others CHAP. XIII 1. LEt every soul be subject unto the note a higher powers for there is no power but of God The powers that be are ordained of God Paraphrase 1. Then for the judiciall lawes that great supreme one ought to be taken into speciall care of all Christians that of obedience to the supreme powers rightly established and constituted although they be not Jewes but Romans Nothing in Christianity ought to be pretended or made use of to give any man immunity from obedience which from all subjects of what quality soever Apostles teachers c. is due to those to whom allegiance belongs contrary to the Gnosticks doctrine and practice Jude 8. but on the contrary every person under government of what tank soever he be is to yield subjection to the supreme governour legally placed in that kingdome as to him which hath commission from God as every supreme magistrate must be resolved to have though he be an heathen 2. Whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves note b damnation Paraphrase 2. From which divine commission it is directly consequent that he that makes any violent resistance or opposition to the supreme magistrate opposes that violence to God's commission and shall accordingly receive that punishment which belongs to so sacrilegious a contumacy the wrath and judgement of God belongs to him 3. For rulers are not a terror to good works but to the evill Wilt thou then not be afraid of the power doe that which is good and thou shalt have praise of the same Paraphrase 3. And certainly if thou hast not some wicked purposes in thine heart thou wilt never be tempted to doe this for they that do not design any ill have little reason to be afraid of magistrates or consequently to desire to prevent their ill usage of them by taking up armes against them For though it be possible Governors may be tyrants yet this possible fear is not in any reason to move any to certain sin but on the other side every one is to look on the magistrate as God's
of the holy Ghost Paraphrase 13. Now that God in whom all our trust is reposed and from whom all good things are to be received bestow on you that cheerfull quiet in stead of the contentions that have been among you and that union and concord in the Christian faith or without any receding from it that thereby ye may have that hope which the Gospel bestowes on you on condition of charity c. encreased unto you into all abundance through the working of the holy Ghost in you 14. And I my self also am perswaded of you my brethren that ye also are full of goodnesse filled with all knowledge able also to admonish one another Paraphrase 14. And though I doubt not but ye that are full of virtue and charity and perfectly know what your Christian duty is are also without my help able to advise one another to doe what I now say that is to abstain from contemning and condemning one another 15. Neverthelesse brethren I have written the more boldly unto you in some sort as putting you in mind because of the grace that is given to me of God Paraphrase 15. Yet I have thought good to write freely to you to stirre you up to the practice of that which you know already this being a branch of my office and authority Apostolical as wel as that of making known the Gospel 16. That I should be the minister of Jesus Christ to the Gentiles ministring the Gospel of God that the offering up of the Gentiles might be acceptable being sanctified by the holy Ghost Paraphrase 16. That office I say to which I was sent by Christ Act. 9. 15. to preach the Gospel to the Gentiles as well as the Jewes that the Gentiles might be presented and offered up unto God as a sacrifice most acceptable unto him sanctified not as other sacrifices by any priest on earth but even by the holy Ghost that is that they might be brought to obey the Gospel 17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God Paraphrase 17. And for my successe herein I have ground or matter of great rejoicing not in my self but in order to God the author of this successe 18. For I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed Paraphrase 18. And herein I shall not need to be so vain as to mention any thing that can be questionable wherein as an instrument in Christ's bands I have wrought and had this successe to my work in bringing the Gentiles to receive and obey the Gospel A work which hath been done by miracles and preaching 19. Through mighty signes and wonders by the power of the Spirit of God so that from Jerusalem and round about unto Illyricum I have fully preached the Gospel of Christ Paraphrase 19. Proving and manifesting my commission and the truth of what I should say by greater evidences then any prophet of old by doing all kinds of miracles as also by speaking of strange languages 1 Cor. 14. 18. and receiving and making known revelations from heaven 2 Cor. 12. 3. And after this manner beginning at Jerusalem and taking a circuit through Phoenice and Syria and Arabia Act. 19. 20. c. I have discharged this my office and preach'd the Gospel to the Macedonians which joyn upon Illyricum 20. Yea so have I strived to preach the Gospel not where Christ was named lest I should build upon another man's foundation Paraphrase 20. By which course it appears that I have not only been carefull not to preach where some other had been before me upon which it might be said that I did only superstruct where others had laid the foundation but I had a kind of ambition in it to make known the Gospel to them that had never heard of Christ 21. But as it is written To whom he was not spoken of they shall see and they that have not beard shall understand Paraphrase 21. To fulfil that glorious prophecie Is 52. 15. that they should be brought borne to God that were never preached to before as the events of Jeremies prophecies should be made good to them to whom the prophecies had not come 22. For which cause also I have been much hindred from coming to you Paraphrase 22. By this means of preaching to some new people or other I have been hindred unexpectedly from coming to you when I have severall times designed it 23. But now having no more place in these parts and having a great desire these many years to come unto you Paraphrase 23. But now having no more occasion to detain me in these parts that I yet foresee and having for many years had an earnest desire to visit you 24. Whensoever I take my journey into Spain I will come to you for I trust to see you in my journey and to be brought on my way thitherward by you if first I be somewhat filled with your company Paraphrase 24. In my journey to Spain I am resolved to doe it taking you in my passage and expecting that you will accompany me some part of my way thither after I have stayed a while and satisfied my self with the pleasure of being among you 25. But now I goe unto Jerusalem to minister unto the saints Paraphrase 25. But now I am a going to Judaea to distribute to the poor Christians there the collection that hath been made for them 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem Paraphrase 26. By the Christians of Macedonia and Achaia 27. It hath pleased them verily and their debtors they are for if the Gentiles have been made partakers of their spirituall things their duty is also to minister unto them in carnal things Paraphrase 27. This they have done and 't was but due from them for considering that these Gentile provinces have been beholden in an higher respect to the Jewes have received the Gospel from them as indeed from Judaea it was that 't was first preached to Macedonia and Achaia 't is but reasonable they should make them those poor returns contribution to their wants 28. When therefore I have performed this and have sealed to them this fruit I will come by you into Spain Paraphrase 28. When therefore this businesse is dispatch'd and I have delivered to them safely this fruit of the Gentiles liberality I intend then to begin my journey to Spain and take you in my way thither 29. And I am sure that when I come unto you I shall come in the fulnesse of the blessing of the Gospel of Christ Paraphrase 29. And I am confident when I come I shall give you such evidences of the great mercy and glorious dispensations of God and the good successes which I have had that you will be much confirmed in the
Christian faith by my coming and telling you what I have been able to doe and consequently that I shall bring as much blessednesse to you and be cause of as much Christian joy as is possible 30. Now I beseech you brethren for the Lord Jesus Christ's sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Paraphrase 30. And now I beseech you for our Lord Christ Jesus sake and upon that obligation of Christian love which he requires and his Spirit works in your hearts that you will with great earnestnesse and intention joyn your prayers with mine to beseech God 32. That I may be delivered from them that doe not believe in Judaea and that my service which I have for Jerusalem may be accepted of the saints Paraphrase 31. That I may be deliver'd from that danger which I foresee in Judaea from some refractary men that though they have received the faith are violently bent against me as an opposer of the Mosaical Law and that the relief which I bring to the poor Christians at Hierusalem and Judaea may be taken by them in good part though it come from those Gentile provinces 32. That I may come unto you with joy by the will of God and may with you be refreshed Paraphrase 32. This would be a means to make me come cheerfully to you if it please God to grant it to our prayers and to have a cheerfull being with you 33. Now the God of peace be with you all Amen Paraphrase 33. And the God of all unity and concord blesse you and preserve unity among you all Amen Annotations on Chap. XV. V. 12. Reigne over the Gentiles That which is out of the Hebrew rightly rendred for an ensigne is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear rule or dominion because it being the office of the King to defend and by armes to protect the people and the power of warre being as the power of the sword a branch of imperial authority and that no way competible to any but either to the supreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 13. 1 2. power or prince or to him that is sent by him that is hath commission from him this being for an ensigne is all one in effect with ruling and one is but a phrase to expresse the other and the Apostle according to his manner maketh use of the Greek translation not of the Original CHAP. XVI 1. I Commend unto you Phoebe our sister which is a note a servant of the Church which is at Cenchrea Paraphrase 1. I pray take speciall notice of the bearer hereof Phoebe a pious person who relieveth those Christians which be in want at Cenchrea 2. That ye receive her in the Lord as becometh saints and that ye assist her in whatsoever businesse she hath need of you for she hath been a succourer of many and of my self also Paraphrase 2. And entertain her Christianly as she is wont to doe others and give her your best assistance in the dispatching the businesse which she hath at Rome for she hath been very liberal to divers Christians and particularly hath assisted me in an eminent manner 3. Greet Priscilla and Aquila my helpers in Christ Jesus Paraphrase 3. Mention my love to Priscilla who though a woman hath joyned with Aquila a man to promote the Gospel of Christ and done their best to bring many to the faith 4. Who have for my life laid down their own necks unto whom not onely I give thanks but also all the Churches of the Gentiles Paraphrase 4. And have ventured their lives to save mine for which cause I am not onely bound to thank them but all the Churches of the Gentiles who were obliged by them 5. Likewise greet the Church which is in their house Salute my well beloved Epaenetus who is the first fruits of Achaia unto Christ Paraphrase 5. And all the Christians that belong to their family see note on 1 Cor. 16. c. My love to Epoenetus the first convert I had in all Achaia 6. Greet Mary who bestowed much labour on us Paraphrase 6. See note a. 7. Salute Andronicus and Junia my kinsmen and my fellow-prisoners who are of note among the note b Apostles who also were in Christ before me Paraphrase 7. who are either known men of great estimation with other Apostles as well as me or else themselves Apostolical men 8. Greet Amplias my beloved in the Lord. 9. Salute Urban our helper in Christ and Stachys my beloved 10. Salute Apelles approved in Christ Salute them which are of Aristobulus houshold Paraphrase 10. who hath shew'd himself a faithfull sincere Christian 11. Salute Herodion my kinsman Greet them that be of the houshold of Narcissus that are in the Lord. Paraphrase 11. that have received the faith 12. Salute Tryphaena and Tryphosa who labour in the Lord. Salute the beloved Persis which laboured much in the Lord. Paraphrase 12. doe good offices in the Church see note a. 13. Salute Rusus chosen in the Lord and his mother and mine Paraphrase 13. a choice person a sincure Christian and his mother which is to me as a mother also 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren which are with them Paraphrase 14. Christians 15. Salute Philologus and Julia Nereus and his sister Olympias and all the saints which are with them Paraphrase 15. Christians 16. Salute one another with an note c holy kisse The Churches of Christ salute you Paraphrase 16. with that Apostolical form of benediction 2 Thess 3. 17 18. of which a kisse was wont to be the ceremony 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them Paraphrase 17. Now of this I warn you brethren to watch diligently and as out of a watch-tower men are wont to observe the enemy approaching so to observe and take notice of them which teach new doctrines either contrary or different from what we have taught you and so break the peâ—â—e of the Church and discourage or drive away others from the faith from such hereticall teachers ye are to separate that others may not be deceived by taking them for men as orthodox as any See note on 1. Cor. 5. g. 18. For they that are such serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple Paraphrase 18. Such are the Gnosticks who in stead of serving of Christ serve their own lusts and interests and by plausible pretences and undertakings corrupt and seduce those who are of a temper ready to follow and obey and so become easie and seducible contrary to wise ver 19. 19. For your obedience is come abroad unto all men I am glad therefore on your behalf but yet I would
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
and being hindred from doing it then and going another way viz. by Troas c. 2. 12. I have had a second resolution of visiting you at my going from Macedonia into Greece Act. 20. 16. 2. that so I might have been conducted by some of you toward Judaea whither I am a going with contributions to the poor Christians there 17. When I therefore was thus minded did I use lightenesse or the things that I purpose doe I purpose according to the flesh that with me there should be note b yea yea and nay nay Paraphrase 17. And though I did not come yet have my calumniators nothing to lay to my charge for this as if I did make resolutions lightly rashly and inconstantly as men use ordinarily to doe 18 But as God is true our word toward you was not yea and nay Paraphrase 18. No I assure you as God is faithfull there was no levity or inconstancy in my resolution 19. For the Son of God Jesus Christ who was preached among you by us even by me and Silvanus and Timotheus was not yea and nay but in him was yea Paraphrase 19. As little as there was in our preaching of Christ Jesus the Son of God among you which is also calumniated by some as if it were light uncertain liable to inconstancy but that most unjustly for what was preached by us there among you was confirmed by Christ himself that is by miracles wrought by his power among you 20. For all the promises of God in him are yea and in him Amen unto the glory of God by us Paraphrase 20. For as all the promises of God proposed by him are undoubtedly true so accordingly in this particular he gave us power to confirm by miracles what we taught from him and this I hope hath and will tend to the glory of God by our ministery 21. Now he which stablisheth us with you in Christ and hath anointed us is God Paraphrase 21. Now he that confirms both you and us in the truth acknowledged by us and which hath given us such testimony for the proof and confirmation of the Gospel see note on Act. 10. e. is God 22. Who hath also sealed us and given the earnest of the Spirit in our hearts Paraphrase 22. Who hath as it were set his seal or signature upon us marked and secured us sealed us up for his own and already given an assurance of his future dealing with us by giving us his Spirit the gifts and graces thereof a pledge of the full promise which shall after be performed see note on Ephes 4. i. 23. Moreover I call God for a record upon my soul that to spare you I came not as yet unto Corinth Paraphrase 23. As for that of my not performing my first resolution of coming to you in my way to Macedonia v. 17. and according to my promise 1 Cor. 16. 5. I shall tell you the clear reason of it besides or over and above that of the spirits disposing me otherwise contrary to my resolution intimated v. 17. see Theophylact I had heard of such enormities among you that if I had then come I must have been forced to use a great deal of severity â—mong you in case my former Epistle were not obeyed of which I had not particular knowledge till I met with Titus c. 2. 13. which was at my coming to Macedonia And that was then the only reason of my forbearing that I might not be forced to exercise that Apostolical sharpnesse against you As for the other the reason of the change of his resolution is plain Act. 20. 3. 24 Not for that we have dominion over your faith but are helpers of your joy for by faith ye stand Paraphrase 24. That severity of discipline I mean that must not be look'd on as an act of dominion of designing any advantage to our selves by you see Mat. 20. 25. and note on 1 Pet. 5. a. but that which Christ hath commanded and prescribed us by that means to reform and amend to work faith and hope and rejoicing and all good things in you For by faith that is the doctrine of Christ it is that you were first brought in to the service of the true God and wherein you continue ever since and we desire you should doe so still not relying on any doctrine of ours as it differs from that Annotations on Chap. I. V 11 By the meanes of many persons The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily parallel and proportionable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facies which coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respexit signifies oftentimes respectus and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de facie signifies for or in respect of and agreeable thereto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or from many faces here signifies in respect of many in relation to many for the saâ—es of many or in any of those formes of speech by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be rendred V. 17. Yea yea and nay nay The meaning of yea and nay or of yea yea and nay nay is distinctly this when we doe not agree or are inconstant to ourselves now yea and anâ—n nay in our words or actions Whence is that old word naucus for a light or frivolous person from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is deduced by Festus The difference of this from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 12. is cleared by the construction Let your yea be yea and your nay be nay that is let your words and actions accord so that the second yea and the second nay is not joyned with the first as here but as the praedicate affirmed of it whereas here the two yeas being all one and so indeed express'd by a single yea v. 18. are the Subject of the speech and the two nayes being all one again the praedicate To this agrees that proverb of the Jews The just mans yea is yea and his nay nay A third expression there is that of Mat. 5. which is in sound very near this and yet distant from it Let your communication be yea yea and nay nay that is let there be no other language but this or the like used by you in opposition to the more licentious forms of oaths there mentioned CHAP. II. 1. BUT I determined this with my self that I would not come again to you in heavinesse Paraphrase 1. And now that in stead of coming I write again I was resolved to deferre it so long till I should hear of some reformation among you that so this might not be as formerly my letters were to punish to afflict to censure you see note on 1 Cor. 5. c. 2. For if I make you sorry who is it then that maketh me glad but he that is made sorry by me Paraphrase 2. For when you are check'd or censured by me this is so farre from being pleasant to me that it is
CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
from that fountain and if this doctrine be true then what are ye the better for all these sufferings Nay 't were well if this were all that you should onely lose the benefits of your sufferings 't is to be feared this change will bring worse effects on you the losse of that Evangelicall spirit if you mend not 5. He therefore that ministreth to you the Spirit and worketh miracles among you doeth he it by the works of the Law or by the hearing of faith Paraphrase 5. God therefore that hath furnish'd your Church with so many extraordinary gifts of the Spirit and wrought so many miracles among you did he any such thing under the Mosaical Law is there any thing in that fit to draw you back to it again from the profession of the Gospel v. 2. Is not faith it that all the great privileges and advantages have still belonged to 6. Even as Abraham believed God and it was accounted to him for righteousnesse Paraphrase 6. As 't was believing upon which Abraham was justified 7. Know ye therefore that they which are of faith the same are the children of Abraham Paraphrase 7. From whence it follows that those which are justified as Abraham was are not the Mâ—â—saical observers but believers onely those that receive and obey that doctrine which is taught and required by Christ the Gentiles as well as Jewes 8. And the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying note c In thee shall all nations be blessed Paraphrase 8. And the words of the promise made to Abraham which was an Evangelical not legal promise did in effect contain this in them that all nations of the world and not onely the Jewes should be justified by faith and so the Gentiles now and that without legal Mosaical performances for thus the words of the promise ran In thee shall all the nations of the earth be blessed All the nations and so the heathens and not onely the Jewes who lived according to the Law shall be blessed in thee that is the form of benediction used among the Gentiles and not onely the Jewes shall be with mention of Abraham's name viz. that God will blesse them as he blessed Abraham justifie them as he did him make the whole Gentile world partakers of that promise made personally to Abraham on condition they believe and obey as he did All looking on Abrahams obedience and justification as the example of all Christians that all that believe and obey as he did shall be blest as he was 9. So then they which be of faith are blessed with faithfull Abraham Paraphrase 9. From all which 't is clear that believers or Christian livers without Mosaical performances have their part of that blessing that was promised to Abraham and those that sprang from him from his faith as well as from his loynes are blest on the same terms as he was 10. For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to doe them Paraphrase 10. For all that expect to be justified by the Law without the faith of Christ which if it be acknowledg'd takes away the wall of partition betwixt Jew and Gentile and consequently the Law which in the external part of it establish'd that partition and non-communion between them or without accepting those reformations and changes of shadow for substance brought in by Christ doe set up Moses not onely absolutely but comparatively and exclusively to Christ and they that do thus are still involved under the curse for every sin they are ever guilty of and consequently being guilty of some breach or other can never have any thing but curse by this means and so are farre from being justified 11. But that no man is justified by the Law in the sight of God it is evident for The just shall live by faith Paraphrase 11. And the same is proved by that known testimony Hab. 2. 4. see Rom. 1. 17. Heb. 10. 38. They to whom life is promised are the believers or they that are justified after the Evangelical manner 12. And the Law is not of faith but the man that doth them shall live in them Paraphrase 12. Whereas the Law makes no account of faith allows no justification but on condition of legal obedience performance of all that requires 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Paraphrase 13. In which case there being no means in the Law to justifie any but rather to bring curses on all because all have sinned v. 10. Christ hath been seasonably pleased to interpose to make satisfaction for sin to bear that curse which belonged to us and that he did by being crucified which being a Roman punishment was yet near kin to that of hanging on a tree that is a gibbet of wood Deut. 19. 23. which is said there to be an accursed death 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Paraphrase 14. That the favour bestowed on Abraham of being justified by faith and not by ceremonial observances may be communicated to the Gentiles who beleive in God as Abraham and all those pretious consequents thereof the gifts of the Spirit usefull to the building up of a Church v. 5. as well as that single promise of justification 15. Brethren I speak after the manner of men Though it be but a man's covenant yet if it be confirmed no man difannulleth or addeth thereto Paraphrase 15. Brethren 't is ordinarily acknowledged among men that a covenant though it be but of a man being once firmly made cannot be voided 16. Now to Abraham and his seed were the promises made he saith not And to seeds as of many but as of one And to thy seed which is note d Christ Paraphrase 16. And much lesse can the promises of God miscarry which were made to Abraham and to his seed not to seeds in the plural which might make a difference betwixt Jewes and Gentiles but in the singular To thy seed viz. as to Isaac who was therein a type of Christ so distinctly to Christ as he is the head of a family a spiritual father of children all believers coming from him as a spiritual progeny and consequently to all Christians without discrimination Jews or Gentiles circumcised or uncircumcised 17. And this I say that the covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disannull that it should make the promise of none effect Paraphrase 17. To the same purpose again it is observable that the Law that was delivered by Moses above four hundred and thirty
this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be by observing first what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the first it referres clearly to the form of benedictions among the Jewes Lev. 9. 23. used solemnly by the priests who did blesse the people in set forms Num. 6. 24. as well as blesse God for them as Gen. 14. 19. Melchisedek blessed Abraham and said Blessed be Abraham of the most high God as well as Blessed be the most high God v. 20. Thus also did parents blesse their children Isaac Jacob Gen. 28. 3. and Jacob his sons Gen. 49. Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that will be interpreted by the use of the phrase Gen. 48. 20. where Jacob speaking to and blessing Ephraim and Manasseh saith In thee shall Israel blesse the very same phrase as here saying God make thee as Ephraim and as manasseh By which it may be reasonable to conclude that to blesse others in this form God make you as Ephraim c. to make use of his ensample in blessing any is to blesse them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ephraim And so proportionably this will be the meaning here of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In thee shall all the nations of the earth be blessed They among all the nations or Gentiles and not onely the Jewes that blesse themselves or others shall use this proverbial form of benedictions by mentioning the blessings that God bestowed upon Abraham God make thee as Abraham c. or as the form is set down Gen. 28. 4. God give to thee the blessing of Abraham Thus Rabbi Solomon interprets it on Gen. 12. 3. that men shall say to their children Be thou as Abraham adding that the phrase is used in Scripture alwaies in this sense And so sure it hath been used according to that prediction Ever since this form hath been retained among the Gentile part of the world The God of Abraham c. blesse thee And the full importance of that blessing is that Gods mercy to Abraham his blessing him and his seed in this world with those blessings of prosperity but especially his looking upon him as on a friend upon his faith in Gods promises and obedience to his commands his justifying him by faith without the deeds of the Law is and shall be recited as an example of Gods dealing not onely with the rest of the Jewes but also with the Gentile world and the form of the Gentiles blessing or praying for themselves or of the priests for them shall be this that God will deal with them as he did with Abraham which is here used by the Apostle as a proof that the Gentiles are now to be justified by faith without the Mosaical performances which was the thing to be proved v. 7. Thus was the phrase used in the places of Genesis to which this here referres Gen. 12. 3. where v. 2. these other phrases are used to the same purpose I will make thy name great or illustrious and thou shalt be a blessing that is thy name shall be proverbially used in benedictions So c. 18. 18. so c. 22. 18. the form is a little changed In thy seed shall all the nations of the earth be blessed that is I will give thee so numerous and potent and victorious a progeny and make good the promises made to thee so visibly to them also to Isaac and Jacob c. Ecclus 44. 22. justifie them as I have justified thee and that the progeny of Esau as well as Jacob those that shall obey me of the Gentiles as well as Jewes by faith without Judaical observances that all the Gentiles shall take notice of them and when they would blesse themselves or others or pray for Gods acceptation or justification they shall use the mention of thy progeny or posterity that God would deal with them whom they blesse as he dealt with Abraham's seed exceedingly prosper them and multiply them bless and accept and justifie them So Act. 3. 25. where these words are cited again of Gods telling Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy seed shall all the families of the earth be blessed the meaning is clearly this that God hath so blessed Abraham's seed the Jewes in giving Christ to them and to them first or primarily v. 26. that all the families or nations of the earth when they shall blesse themselves as the Greek passive is oft in the sense of the Hebrew Hithpael or when they shall be blessed by their parents or priests or friends this shall be the form God blesse thee as he did the Jewes or Abraham's seed To this matter it may perhaps be farther observable that the phrase It was counted unto him for righteousness so often applied to Abraham Rom. 4. may seem to signifie in this same sense also that his faith and ready obedience in going out of his countrey c. were by God looked on as such heroick acts in one brought up among examples of idolatry and villany that it took off that entaile of curse that lay upon that nation and family and entailed a signal blessing on him and his seed viz. upon that part of it that imitated him Isaac and Jacob and the obedient Jewes though the rebellious were cut off in the wilderness and after by captivities and at last the crucifiers of Christ by the Roman Eagles accordingly as it is said of Phinees upon that heroicall fact of his It was counted to him for righteousnesse among all posterities for evermore that is that act of his zeal to God brought a blessing not onely upon his person but upon his posterity as it is said Num. 25. 12. Behold I give unto him my covenant of peace and he shall have it and his seedafter him the covenant of an everlasting priesthood And why may not in Analogie to this use of the phrase in the Psalmist that of imputing Abraham's faith to him for righteousness be this blessing his seed those of his stock and all others that imitated his obedience for his sake or in the like manner as God had blessed him V. 16. Christ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies Christ considered as head of the Church together with the body annex'd to it that is Christ and all believers or Christians So 1 Cor. 12. 12. As the body is one and hath many members and all the members of that one body being many are one body so also is Christ Where answerable to the body with many members in the first part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ in the second which must therefore signifie the whole society of Christians So 1 Pet. 1. 11. when he speaks of the Spirit of Christ that is of prophecie foretelling the sufferings which should befall Christ and the glories after them it signifies not personally to Christ but in this greater latitude the crucifixion of Christ and the persecuting of Christians and proportionably the resurrection
Baptisme by him delivered to them of which they that were vouchsafed to partake he promised them eternal life here in this world without any danger of death or old age Of this Irenaeus hath spoken at large and Justine Martyr hath given this account of it See 2 Tim. 3. 7 8. CHAP. VI. 1. BRethren if a man be overtaken in a fault ye which are note a spiritual restore such an one in the spirit of meeknesse considering thy self lest thou also be tempted Paraphrase 1. When any Christian falls into a fault you that are the governours in the Churches shall doe well not to exercise too great severity on him but either to regaine him by friendly advice or els upon sight of his contrition restore him to the peace of the Church again considering how possible it is that thou also thy self mayst fall into the like sin in time of temptation See Jam. 1. 13. 2. Bear ye one anothers burthens and so fulfill the Law of Christ Paraphrase 2. Ease one another as much as ye can as in a building every stone assists the next helps to bear the weight that lyes upon it and contributes its part to the support of the whole fabrick c. and lay not weight on one another by censuring and aggravating of other men's crimes for so charity requires which is the summe of the Law ch 5. v. 14. 3. For if a man think himself to be something when he is nothing he deceiveth himself Paraphrase 3. And because of the assuming haughty Gnosticks among you I shall adde that if any man think highly of himself above other men that man first is nothing his opiniating is an argument of it and besides secondly he brings danger upon his own soul by this errour falls into censuring and contemning of others and into many dangerous sins by that means and so cheats himself and perswades no man else but becomes ridiculous by his vanity 4. But let every man prove his own work and then shall he have rejoicing in himself alone and not in another Paraphrase 4. But let every man so prove and examine his own actions as to approve them to his own conscience and to God see Rom. 2. note f. and then he shall take comfort in looking on himself absolutely and not only in comparison with others whom he judgeth to be inferiour to him and discerning how he is a better Christian to day then he was yesterday 5. For every man shall bear his own burthen Paraphrase 5. For you shall answer for no man's sins but your own and therefore need not busie your selves about other mens actions but onely your own 6. Let him that is taught in the word communicate unto him that teacheth in all good things Paraphrase 6. He that receiveth the benefit of spiritual instruction from another ought to be very liberal and communicative of all that he hath to that persons wants 7. Be not deceived God is not mocked for whatsoever a man soweth that shall he reap Paraphrase 7. And in this as in all other acts of charity especially of piety toward those that are employed by God let a man resolve that as he deals with God so shall God deal with him as a man's course of life is so shall he speed at God's tribunal 8. For he that soweth to the flesh shall of the flesh also reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting Paraphrase 8. For as he that makes provision and layes out all his care and wealth for the feeding his own carnal desires shall thereby bring losse and ruine to himself so he that liveth according to the Gospel rule of liberality and charity to others ver 6. and laies himself out in works of piety c. shall thereby inherit eternal life 9. And let us not be weary in well doing for in due season we shall reap if we faint not Paraphrase 9. And in duties of charity c. which have promises annexed to them let us not be discouraged though we meet not presently with our reward For as if we fall off we shall lose all our reward even for that which we have hitherto laboured so if we hold out constantly we shall be sure to have our reward in that season which God sees fittest for us whether in this life or another 10. As we have therefore opportunity let us doe good unto all men especially unto them who are of the houshold of faith Paraphrase 10. This is sufficient matter of encouragement to us to make use of those abilities that God hath or shall give us and accordingly to expresse our liberality and beneficence to all men but especially to those that are of the family of the Gospel and take pains continually in the work of the Lord in Apostleship c. and whose lot is the Lord who preaching the Gospel are to live by it in all reason see v. 6. 11. You see how large a letter I have written unto you with mine own hand 12. As many as desire to make a fair shew in the flesh they constrain you to be circumcised only lest they should suffer persecution for the cross of Christ Paraphrase 12. They that desire to appear Jewes and comply with them and not to be persecuted by them for the Jewes out of zeal to their law did then persecute the Christians will needs have you circumcised that by that means they seeming earnest for Judaisme not Christianisme may escape persecution from the Jewes see note on Rev. 2. b. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh Paraphrase 13. This 't is clear is the ground of their practice and not any conscientious perswasion of the obligingnesse of the Law for they doe not themselves observe the Law in other things perhaps not in that of circumcision see note on Rev. 2. e. but that they may make a fair shew that way by being able to say that they have made you observe the Judaical law they force you to be circumcised c. 14. But God forbid that I should glory save in the crosse of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world Paraphrase 14. Such complyances and such boastings as these God forbid that I should ever make use of or of any other but only that one matter of true boasting and rejoicing in my sufferings for Christ in my constancy to the Christian religion and discipleship by which the pleasures and honour and riches of the world are become livelesse and untempting to me and I in like manner livelesse mottified to the world and therefore as I profesie not to be wrought on by those motives with which your Judaizing false-teachers are moved so I would not have you cheated by them 15. For in Christ Jesus neither circumcision availeth any thing
this perswasion v. 15. Then for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in ordinary construction all one which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that I hope or am perswaded or of this I am sure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used that I hope or am perswaded And this is very agreeable to the matter in hand where to comfort them in their sadnesse for his afflictions he minds them that in order to their good he foresees it very probable that he may be permitted to live and though he knows not by any certain revelation whether he shall or no yet this he knows that he hopes and considering Gods dipensations of providence is verily perswaded which also includes his desire of it CHAP. II. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies 2. Fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Paraphrase 1 2. I therefore conjure you by all those benefies which are afforded us in Christ by the great joy and pleasure there is in loving one another by that liberal effusion of graces from the Spirit of God see note on Act. 2. d. and by your affection and compassion toward men in calamity and particularly toward me at this time a prisoner for Christ that to all the other matter of rejoicing that I have concerning you you will adde this also and so make my joy complete that you live in unity loving one another mutually having as it were the same soul and so affections and designes all studying and taking care for this same thing 3. Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves Paraphrase 3. That ye doe nothing out of opposition and contention one against another nothing ambitiously or ostentatiously but on the contrary doe all things with that quietnesse and humblenesse as if ye had every one a better opinion of the others wisdome and piety than his own 4. Look not every man on his own things but every man also on the things of others Paraphrase 4. And to this end let not men look so intently on those gifts and abilities which they discern in themselves but let them withall and much rather consider the gifts and abilities of other men more eminent then they And this will be an expedient toward the performing of that which is required v. 3. 5. Let this mind be in you which was also in Christ Jesus Paraphrase 5. According to the example of Christ 6. Who being in the note a form of God thought it no robbery to be equal with God Paraphrase 6. Who being truly God thought it no incroachment to be in equality with his father 7. But note b made himself of no reputation and took upon him the form of a servant and was made in the likenesse of men Paraphrase 7. And yet being thus the eternal word of God he set himself at nought lessened humbled himself from the condition of being Lord of all to that of a subject ordinary man 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the crosse Paraphrase 8. And being by his incarnation thus low in the nature all and the outward deportment and guise of a man he yet humbled himself lower to death even the vilest and most cruel death that in use among the Romans for their slaves crucifixion 9. Wherefore God also hath highly exalted him and given him a name which is above every name Paraphrase 9. And for this great act of humility and the divine work of eternal redemption of our soules wrought by him in this state of humiliation God hath advanced his humane nature to the highest degree of glory and made this God-man the supreme prince of his Church given him all power in heaven and earth and to signify that hath appropriated to him the title of Jesus the Saviour by way of excellence that though other men may have been thus styled from other salvations or deliverances for which they have been imployed by God as Joshua long before and after Joshua the Judges were called Saviours for rescuing the people of Israel from dangers and delivering them from enemies yet the eternal salvation Heb. 5. 9. eternal redemption Heb. 9. 12. being wrought only by him the name which signifies this should belong to him and to him onely 10. That at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth Paraphrase 10. A title or name which includes in it such a singular dignity above all other titles as concerning mans eternal and not only some temporal deliverance and salvation that it together with the signification of it is worthy of the most eminent and superlative respect the lowyest reverence that can be paid by all rational creatures Angels men and devils Luk. 4. 36. 11. And that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father Paraphrase 11. And his doctrine and faith and soveraignty be received and embraced by all nations of the world to the honour of God the Father who hath thus sent him and thus ordered his humility and exaltation 12. Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in my absence work out your own salvation with note c fear and trembling Paraphrase 12. And therefore my dear brethren as ye have hitherto done all that I have commanded you so I still beseech you that now in time of my absence ye will be much more diligent then when I was present with you ye were to perfect the good work which ye have begun viz. a pious Christian course see note on Rom. 10. a. making your performances agreeable to your resolutions and never giving over till ye are landed safe at eternal blisse and to that end using all possible diligence and solicitude and care that ye be not wanting to your selves 13. For it is God which note d worketh in you both to will and to doe of his good pleasure Paraphrase 13. Upon this very consideration on which some are secure and negligent because both to that good resolution and to every good performance you are enabled by God who doth what he doth of his free undeserved mercy to you by his preventing and assisting grace without any merit of yours to deserve it from him and consequently may justly be expected to withdraw all from them that walk negligently before him 14. Doe all things without murmurings and disputings Paraphrase 14. And let your obedience be cheerfull without any querulousnesse or reluctances without questioning or disputing of commands 15. That ye may be blamelesse and harmlesse the sons of God without rebuke in the
you with perfect patience nay rejoycing that you were thought worthy to suffer for Christ's sake and considering and assuring your selves that such sufferings as these yield you and will bring you by way of reward a more valuable and durable kind of wealth eternal blisse in heaven 35. Cast not away therefore your confidence which hath great recompence of reward Paraphrase 35. Having therefore indured so much upon these grounds of the certain retribution that all your sufferings bring with them be not beaten out of your fearlesnesse see note on Joh. 7. a. and patience and Christianity at last 36. For ye have need of patience that after ye have done the will of God ye might receive the promise Paraphrase 36. For Christianity being a life of faith and hope fastned on future promises both those of this life release from persecutions and those of another life eternal blisse which will not be had till we have done what God appoints us in the interim to doe or suffer 't is clear that patience is necessary for all Christians at all times and particularly for you at this 37. For yet a little while and he that shall come will come and will not tarry Paraphrase 37. For the time is now very near at hand that Christ see note on Mat. 11. a. shall come as a judge to destroy the enemies and as a reliever to rescue all faithfull disciples see note a. and though you may think he hath stayed-something long yet now he will come very speedily to that work 38. Now the just shall live by faith But if any man note c draw back my soul shall have no pleasure in him Paraphrase 38. Mean while the true constant Christian shall by the strength of his faith live and hold out against all these terrors sustain himself by his faith see Rom. 1. 17. and he that doth not so but is affrighted and driven by afflictions out of his hold and profession as now ye are like to be God will certainly reject and hate such a man never accept of such temporary obedience 39. But we are not of them who draw back unto perdition but of them that believe to the note d saving of the soul Paraphrase 39. But as Christ told his disciples that in times of persecution he that would save his life should be the most likely to lose it and he that would venture the utmost for Christ's sake should be most likely to thrive and secure himself even in this world so it is likely to be at this time and so I may say it with comfort of all true faithfull constant Christians that we doe not mean to forsake Christ or fall off to the Gnostick compliances which in stead of delivering will prove the certainest way to ruine but to stick constantly to him as the likeliest way to preserve us here and the only way of securing us to eternity whether to save our lives or our souls Annotations on Chap. X. V. 25. Day approaching The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kingdome of God and many the like signifying that famous destruction of the Jewes hath been often mentioned The other phrases have been gathered together from their dispersions through this book Note on Mat. 3. c. Mat. 24. b. c. c. Now for this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day of Christ although somewhat hath been said on Rom. 13. Note d. yet now more fully it must be explained The force of the phrase may appear Zach. 14. 1. Behold the day of the Lord cometh and I will gather all nations against Jerusalem to battel and the city shall be taken c. and so in many places of the Old Testament and accordingly in the New Luk. 17. 24. The Son of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his day that is when he comes to destroy Jerusalem so Mat. 24. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that day and hour that is the punctual time of this destruction not of the day of the last judgment but of somewhat that was to come in that age V. 34. knows no man So Luk. 17. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day wherein the Son of man shall be revealed v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that day and c. 19. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies shall come in which thy enemies shall cast a trench So Act. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and conspicuous day of the Lord from which stone of the Jewes should escape but only the believers In which place as 't is cited out of Joel 't is observable that there is first mention of the last daies v. 17. which as the Jewes render the daies of the Messias so Peter interprets the time after the resurrection of Christ in which the Spirit was poured out then of this great day v. 20. which is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last of the last fourty years after his resurrection in which Judaea was to be laid wast So 1 Cor. 1. 8. the day of the Lord Jesus agreeable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revelation of the Lord Jesus ver 12. both of them denoting this time of judgment on unbelievers and deliverance of the faithfull See also chap. 3. 13. So 1 Thess 5. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and seasons v. 1. referre to this matter as the time is come Ezech. 2. 7. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord cometh as a thief the same that is said of it 2 Pet. 3. 10. belongs to this matter also So 2 Thess 1. 10. In that day So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day approaching as Luk. 21. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season approacheth or as Joel 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord is come it is nigh at hand So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day dawning is that day of judgment to the Jewes and deliverance to the believers among them 2 Pet. 1. 19. see Note g. And that this phrase should thus signifie will not be strange when it is considered that in all languages and idiomes the word Day signifies judgment here on earth So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 3. 13. the day shall declare that is the judgment or trial and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man's day 1 Cor. 4. 3. that is the judgment of men so dies in Latine diem dicere to implead and in English a daies-man an umpire or judge see Note on Mat. 3. c. and Mat. 24. b. That this is the meaning of this place will appear by the scope of the place which is to comfort them which were ready to fall off from Christianity upon the continued persecutions of the Christians
〈◊〉 〈◊〉 〈◊〉 〈◊〉 meats which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifie the Mosaical feasts and sacrifices 1 Cor. 8. 8. Heb. 9. 10. Rom. 14. 17. Col. 2. 16. but more evidently by viewing these many other places in the New Testament wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Gospel John 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace and truth the Gospel and substance of all the Mosaical shadows is said to have come by Jesus Christ in opposition to the Law by Moses So Act. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having seen the grace of God that is the Gospel so successefully preach'd among them see Note on Act. 18. d. and accordingly c. 13. 43. they exhort them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to continue in the grace that is the Gospel of God that had been preached the doctrine thus mercifully revealed from God by them So Act. 14. 3. the Lord is said to bear witnesse to the word of his grace that is by miracles to confirm the preaching of the Gospel So v. 26. and c. 15. 40. Paul and Barnabas were commended by the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the grace that is the Gospel of God to the preaching of it express'd after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work which they performed So c. 15. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Gospel in opposition to the yoke of the Law laid by the Judaizers upon the Christians So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that believed through the preaching of the Gospel So c. 20. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel of grace and v. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his grace that is preaching of the Gospel So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we received grace Rom. 1. 5. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostleship first the mercy of receiving the Gospel then commission to preach it So Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this grace the Gospel in which we stand c. So c. 6. 14 and 15. we are not under the Law but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under grace that is under the Gospel So 2 Cor. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the grace of God the Gospel set in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fleshly heathen wisdome because this was no way to be attained but by God's revealing it so c. 6. 1. they are exhorted not to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain So Gal. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not evacuate the Gospel I doe not let that great favour of God of revealing the Gospel to me to be cast away upon me and c. 5. 4. of them that depended on the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have fallen from grace that is from the Gospel So Eph. 1. 6. the glory of his grace and 2. 7. the abundant riches of it that is of the Gospel revealed to the heathen So Col. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the day that ye heard and knew the grace of God in truth where by the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth with it as before in John grace and truth the hearing and knowing 't is clear there can be nothing meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace but the Gospel So 2 Thess 2. 16. a good hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel and 2 Tim. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preaching of the Gospel So Tit. 2. 11. the grace of God hath appeared teaching c. clearly the Gospel and the doctrine thereof So in this Epistle c. 10. 29. the spirit of grace the spirit of God that in God's great kindnesse to us was sent to consecrate the Apostles to their office of preaching the Gospel So c. 12. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling short of the grace of God nothing apostasie or defection from the Gospel and perhaps contrary to that v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us hold fast grace So 1 Pet. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace to you or the Gospel preached unto you and v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel brought to you and c. 5. 12. testifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this is the very Gospel of God So Jude 4. transferring the grace of God to lasciviousnesse that is making that use of the Gospel to Libertinisme V. 15. Fruit of our lips Some difficulty there is in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit of lips 'T is ordinarily conjectured that the Greek translation in Hosea ch 14. 2. whence it is taken read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calves which the Hebrew Copyes retain and instances of the like have been given Note on Heb. 8. a. But Mr. Pocock renders another account of it viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used by the Septuagint for an holocaust which being ordinarily of young bullocks the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vituli calves may fitly be rendred by it The onely difficulty is to resolve what the reason is that holocausts should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his conjecture is good because these being above what was prescribed by the Law they bare proportion to fruit or banquet after a meal and accordingly they are called by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summer fruit for â—he Altar or a banquet over and above the prescribed sacrifice for as it is the custome after a feast to serve in fruit so saith Bartenorius after they have offered the due oblations of every day they bring the holocausts for their free-will-offerings See Maimon ad Mishnaioth tr Shekalim c. 4. § 4. But if this be not imbraced why yet may it not be resolved that the 72. retaining the sense thought fit as often they do lightly to change the word and so to set fruit for calves By this means 't is become farre more fit for our Apostles turn to signifie our Christian sacrifice or free-wiloblations works of mercy c. which together with our praises of God we offer to him proportionable to the offering to God thanksgiving and paying vowes Ps 50. 14. which being promised by the lips and spoken with the mouth Psal 67. 14 the payment of them is really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the fruit and calves of our lips This fruit of the lips is here visibly set down as all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of praise Thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is enforceth Now the sacrifice of praise is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called Psal 49. 15 24. Psal 107. 22. Psal 116. 17. and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation ver 13. that is the
visitation and the coming of desolation or destruction are all one So to visit signifies to punish to avenge very frequently in the Prophets Shall I not visit for this shall I not be avenged c. and I will visit their offences with a rod. And so the Bishops title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visiter may fitly be given him in respect of the rod or censures the Ecclesiastical punishments intrusted to him which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for destruction of the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excision This then being premised the only difficulty will be what day of vengeance this was that here is meant And the Context seems sufficient to answer that For having admonished the Christian â—â—wes to behave themselves honestly among the Gentiles that they may not speak against them as evil doers and presently specifying wherein this honest conversation consisted in submitting to and obeying their heathen Governours ver 13. this evidently referres to the frequent seditions that were stirred up among the Jewes against the Roman yoke which made them look'd on by their Procurators and the Emperors as unquiet turbulent people and brought the Roman armies and destructions upon them And so against this it is that he warns the Jewes Christians that they meddle not with them that are given to changes joyn not with the seditious and that upon this motive that by so doing by being found quiet obedient subjects when this vengeance comes upon the seditious the heathens may observe the difference betwixt believing and unbelieving Jewes the first very good the second very ill subjects and so have a good opinion of that religion that hath wrought so much good upon them and perhaps be attracted to Christianity when they come to destroy the Jewes And thus indeed it happened that presently after Titus's destroying of the Jewes the Christians had favour from the Emperors liberty for their assemblies halcyonian daies bestowed on them The Syriack here read in the day of temptation that is of affliction coming on the Nation the falling of which upon the obdurate unbelieving Jewes and the escaping of the Christians as most remarkably they did by Gallus's raising the siege and the Christians going out and flying to Pella could not but be taken notice of by the heathens and so be means of their acknowledging of God's good providence and mercy toward the Christians and glorifying God for this work of his And so this is the full importance of this place V. 24. Bare our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to carry up to bear to an higher place and because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar was such it therefore signifies to offer up a victime there Heb. 7. 27. Jam. 2. 21. but here being joyned not as there with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or upon the crosse which was an high place also and therefore his crucifixion is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being lifted up or exalted it must therefore here signifie to bear or carry up our sins thither which is a phrase for suffering the punishments of sin making expiation for them as Num. 14. 33. where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall bear or carry your fornications the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suscipient and they shall undergoe that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the most learned P. Fagius renders luent poenas peccatorum vestrorum they shall bear the punishments of your sins Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 10. to bear the judgment is to be punished for sin and Ezek. 18. The son shall not bear the iniquity of the father that is be punished for it CHAP. III. 1. Likewise ye wives be in subjection to your own husbands that if any obey not the word they also without the word may be wone by the conversation of the wives Paraphrase 1. And as there is one obedience and subjection due from subjects and servants to their Kings and Masters c. 2. 13 18. so there is another due from wives to their husbands which ought to be with so winning an humility and kindnesse that the husbands that are not converted to Christianity by the Gospel preached to them may by the enamouring behaviour of their wives which they are taught by Christianity be without any more preaching wrought on and converted to the faith 2. While they behold your chast conversation coupled with fear Paraphrase 2. When they observe your modesty and chastity joined also with all due respect and reverence to your husbands v. 5 6. or Beholding that modesty in you which the fear of God Christian religion doth infuse into you 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel Paraphrase 3. And for your attire that which is likely to become you best is not that external bravery of jewels and gay clothes 4. But let it be the note a hidden man of the heart in that which is note b not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price Paraphrase 4. But the inward secret invisible beauty of the heart made up of incorruptible materials meeknesse c. whereas all those external are fading and corruptible or consisting in the truth and sincerity and constancy of the meek and quiet spirit meek in a lowly opinion of your selves and quiet in a contented enjoying of what God sends without disquieting or disturbing the peace of the family as in greater societies emulation ambition covetousnesse are the disturbing and shaking of whole Kingdoms and this as it is the greatest ornament in the eyes of men so is it most highly valued and rewarded in the sight of God 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection to their own husbands Paraphrase 5. For after this manner of external simplicity of attire and inward meeknesse the Saintly women of antient times that were taken notice of for their piety did beautifie and set out themselves viz. living in obedience to their husbands 6. Even as Sarah obeyed Abraham and called him lord whose daughters ye are as long as ye do well and are not afraid with any amazement Paraphrase 6. Thus did Sarah live in obedience to her husband calling him by a title of honour not equality to whom you shall be like as children to a mother if you discharge a good conscience in all the duties of life and be not by any fear to which your sex is subject driven out of your duty 7. Likewise ye husbands dwell with them note c according to knowledge giving note d honour unto the wife as to the weaker vessel and as being heirs together of the note e grace of life that
your prayers be not hindred Paraphrase 7. Let the husbands in like manner live conjugally with their wives and behave themselves toward them as Christianity requires of them or as the mystical understanding of the story of their creation directs providing for them that they want nothing because they are not so able to provide for themselves and considering that they are by God designed to be co-partners with them of all the good things of this life which God bestowes in common on them that so they may also joyn efficaciously in prayers to God first as having this perfect union and community of every thing the want of which would be some hinderance to the joint performance of that duty of prayer and secondly that being provided for by the husband the wise may have no distractions and solicitudes for the world which are most apt to disturb her prayers also 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous Paraphrase 8. In brief or to summe up all Let this union of minds be not onely between husbands and wives but among all Christians whatsoever and let that expresse it self in a fellow-feeling of one anothers afflictions in love to all the brethren c. 2. 17. in tendernesse of kindnesse to do good to all that stand in any need of it in humble courteous friendly behaviour toward all 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing Paraphrase 9. Never permitting your selves in the least degree to act or meditate revenge on any that hath been most in jurious to you remembring and considering the example given you by Christ and the obligation that lies on you as Christians Mat. 5. 44. that so by doing good and blessing others you may receive a blessing from God in this and in another life 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Paraphrase 10. According to that of the Psalmist Psalm 34. 12. That the onely way to obtain the blessings of this life and so now under the Gospel of another is observing strict rules of charity and justice 11. Let him eschew evil and do good let him seek peace and ensue it Paraphrase 11. Abstaining from all sin abounding in works of mercy seeking and pursuing of all peaceablenesse with all men 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Paraphrase 12. For God looks propitiously upon all his obedient servants but for all wicked men he sets himself as an enemy against them 13. And who is he that will harm you if ye be followers of that which is good Paraphrase 13. And so sure are these promises of his to be made good unto you that if you perform your part live blamelesly in a ready discharge of your duty this will be the most probable course to keep you safe from all evil 14. But and if ye suffer for righteousnesse sake happy are ye and be not afraid of their terror neither be troubled Paraphrase 14. But if as sometimes it will fall out you do suffer for this very thing for doing good count this no other then a blessing and therefore whatsoever danger you are theatned with by the power of your persecuters be not afraid or disturbed with it 15. But sanctifie the Lord God in your hearts and be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear Paraphrase 15. But be thankfull to God for all or set up God in your hearts as your God and Lord and whensoever there is occasion confesse him before men and when you are asked give an account of the hope and â—aith you professe with all meeknesse to their authority if they be your superiours the Kings and Magistrates which are set over you and with all care to approve your selves to God see Phil. 2. c. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ Paraphrase 16. Keeping your selves blamelesse before all men particularly in this of maintaining that duty of meeknesse and reverence toward the heathen rulers v. 15. and c. 2. 12. see note on c. 4. f. that they that accuse you as malefactors or seditious persons may be convinced and put to shame and confesse that the lives of Christians are very honest and inoffensive and that they have most foully calumniated you in saying otherwise of you 17. For it is better if the will of God be so that ye suffer for well doing then for evil doing Paraphrase 17. For if it please God that a man suffer innocently there is no matter of sorrow in that there is much more danger that a man by desiring to avoid that should fall into some evil and then suffer justly for that and then that will be a sad thing indeed without any allay or matter of comfort in it 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the Spirit Paraphrase 18. For Christ is an example of the former in his dying for sins not his own but ours he being righteous died for us who are unrighteous that when we were aliens and enemies to God he might reconcilâ— us to him and give us authority to approach him wherein yet for our example and comfort it must be observed that though as a man clothed in our flesh he was put to death and that innocently to purchase redemption for us yet by the power of God in him he was most gloriously raised from the dead see c. 1. 11. and shall consequently by raising and rescuing us out of the present sufferings and destroying all obdurate sinners shew forth wonderful evidences of power and life 19. By which also he went and preached unto the note f spirits in prison Paraphrase 19. The very same in effect that of old he did at the time in which beyond all others he shewed himself in power and majesty against his enemies but withall in great mercy and deliverance to his obedient servants that adhered to him I mean in the dayes of the old world when by Noaâ— that preacher of righteousnesse he gave those treatable warnings to them that made no use of the light of nature in their hearts to the spirits or souls of those that were then alive before the Floud which God had given them with impressions of good and evill but through their customes of sin were as a sword put up in a sheath laid up as God complains Gen.
his word abiding in them So to be the sons of God Joh. 11. 52. the sons of God that are scattered abroad that is all that are or shall be pious faithfull servants of his all the world over that are qualified aright for the receiving of Christ when he preacheth to them such as are called the children of the kingdome Mat. 13. 38. and so oft in these Epistles 1 Joh. 3. 2 10. and to be born of God 1 Joh. 3. 9. and 5 4 18. contrary to which are generation of vipers and children of darknesse or Belial of the devil of the wicked one in an extreme degree and born of blood c. Joh. 1 13. in a more moderate degree signifying not any act of spiritual birth but a state of pious life of resemblance unto God So those that are given to Christ by God the pious vertuous-minded men being the only persons that are by the promises and grace of the Gospel really attracted and brought to receive Christ Joh. 6. 37. those whom the Father hath drawn v. 44. whom the promises have effectually wrought on which work only on pious men so those that are taught of God or are docile teachable by him So they whose heart God hath opened Act. 16. 14. that is whom God hath affected with the love of vertue or Christianity So to abide or dwell in God 1 Joh. 3. 6. and in the love of Christ Joh. 15. 9. and God in him 1 Joh. 3. 24. 4. 15. to walk in light c. 1. 7. to abide in light c. 2. 10. to walk as he walks c. 2. 6. to walk worthy of the Gospel Phil. 1. 27. of our vocation Ephes 4. 1. to passe our sojourning in fear 1 Pet. 1. 17. to walk in good works Eph. 2. 10. to have his word abiding in us 1 Joh. 2. 24. V. 19. Assure our hearts What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade hearts doth fully import will appear first by the use of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. 14. we will pacifie him and so in proportion it signifies to render our hearts peaceable and tame secondly by two other phrases that follow here first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 21. having confidence toward God to have boldnesse to dare appear before God to be such as dare on good grounds have confidence to pray to him secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 22. to have our prayers heard by God which he that can challenge and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw near unto God in confidence in prayer is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. 9. to be perfected or consecrated according to conscience viz. by having the conscience purg'd to be made such priests as may with boldnesse draw nigh to God which is the prerogative of every true Christian that doth that which is pleasing in God's sight v. 22. the worshipper of God which doth his will Joh. 9. 31. CHAP. IV. 1. BEloved believe not every spirit but trie the spirits whether they be of God because many false prophets are gone out into the world Paraphrase 1. My brethren let me admonish you not to heed or follow every teacher that pretends to be inspired see note on Luk. 9. d. but to make trial of all that shall so pretend by the rules afforded you both by Moses and Christ and so much the rather because as it hath been foretold by Christ Mat. 24. that at this point of time many false teachers should come into the Church so now we find by experience there are many 2. Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God Paraphrase 2. By this you may know the teacher to be truly divine if he confesse Christ thus born and crucified to be the Messias see v. 15. For no false prophet will ever teach that it being not usefull to the interest of the false pretenders or those that consider their own advantages to follow a crucified Saviour to all kind of purity and self-denial and taking up the crosse after him suffering persecutions as now all that follow Christ are sure to doe 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world Paraphrase 3. And the Gnosticks that in time of persecution do renounce and forsake Christ by that appear to be not from God and these are the Antichristian seducers of whom Christ foretold Mat. 24. see note on 1 Joh. 2. b. that before the fatal day that expected the Jews they were to come into the world and now indeed they are come Simon and his Gnosticks and are already every where visible among us 4. Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world Paraphrase 4. You my tender Christians have your doctrine from God and have held out against the machinations and perswasions of those false teachers for the true Christ which is by his Spirit and his doctrines in you is greater and more powerfull then the false teachers and false Christs which are now abroad in the world v. 3. 5. They are of the world therefore speak they of the world and the world heareth them Paraphrase 5. They come not by any commission from God but from the incitation of their own worldly hearts to save themselves from persecutions they are worldly-minded their affections are placed on worldly pleasures c. and accordingly their doctrine is a doctrine of licentiousnesse of secular interests and freedome from persecutions and worldly-minded men follow them 6. We are of God he that knoweth God heareth us he that is not of God heareth not us Hereby know we the Spirit of truth and the spirit of error Paraphrase 6. Our doctrine is the true pure doctrine of Christ hath nothing of worldly greatnesse or secular interests in it but only of piety and purity self-denial contempt of the world and every pious person hearkeneth to us and this is a way of discerning true from false prophets one is all for purity and confession of Christ even in persecutions the other for worldly advantages and self-preservation 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God Paraphrase 7. Again another evidence of our being from God is charity to our fellow-Christians for that is most strictly commanded and exemplified to us from God and no practice renders us so like to Gods example and so concordant to his precepts makes us such Gnosticks truly so called as the sincere exercises of this duty and therefore that is my next admonition to be sure ye divide not hate not persecute not your brethren 8. He that loveth not
may best belong to the son Methuselah whose name was thus prophetical but for the years of his life those seem to belong to Enoch for he lived 365. years Suidas lightly mistaking his name calls him Nannac who saith he is reported to be a King before the flood and foreseeing the approach thereof he assembled all men to the Temple and with tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayed to avert it and Erasmus out of Hermogenes makes the same relation and cites the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Herodes the Iambick writer rendring it Cannacae more plorem as if it referred to his tears for averting the Deluge when it more probably referrs to the peoples lamenting forecited from Stephanus See Eupolemus in Eusebius Praepar l. 9. who speaking of Methuselah Enoch's son saith that he knew all by the Angels of God and Enoch being all one with Atlas by these all Astrologie came to the Greeks V. 16. Great swelling words What is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may best be guest by comparing it with Dan. 11. 36. where we have the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the Context will sufficiently interpret it The King shall doe according to his will and he shall exalt himself and magnifie himself above every God and shall speak marvellous we render high swoln things against the God of Gods There doing according to his will is casting off all fear or care of laws or justice his exalting and magnifying himself above every God is his Atheistical despising of all religion whether the true or the false the Jewish or Heathen worship and his speaking the high swoln things against the God of Gods is undervaluing the God of Israel the only true God and setting up some body else as superiour to him the same that is said of the Gnostick heresie and their leader Simon 2 Thess 2. 4 that he opposeth and exalteth himself over or against all that is called God or worship The same phrase is again used Dan. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mouth speaking great or swelling or lofty things To one or both these passages of Daniel this place of Saint Jude seems to relate joining these two together walking after their own lusts and their mouth speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high swoln words as Dan. 11. doing according to his will and speaking high swoln words c. And therefore we have here reason to take it in the same sense that there it appeareth to be used in and though here be not mention of the God of Gods against whom these stout things are spoken yet to supplie it from thence and so it will agree most perfectly to the character of the Gnosticks 2 Thess 2. 4. who certainly are the persons here described For of them it is evident see 2 Thess 2. Note e. that they attributed Divinity unto Simon made him the uppermost God and the God of Israel but a part of his creation worshipp'd him and Helena his whore with sacrifices c. and so did the very thing that there is said of the King in Daniel And whereas S. Peter in setting this down 2 Pet. 2. 18. adds unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vanity that may fitly be accorded with this in the notion of vanity for Idolatry see Rom. 8. Note h. for such was their worship of Simon See Note b. Ib. Sensual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here those that have no taste of any higher principle in them but of the sensitive soul that suffer those affections to carry them away to rule and have dominion over them Contrary to these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual they that move by an higher principle that having the assistance of God's Spirit and divine revelation do act and move accordingly From hence it is that Hereticks that pretend to greater purity then other men and so separate from all others also have generally desired to discriminate themselves from all others by calling themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animales And so particularly did the Gnosticks their followers in Irenaeus they forsooth were the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally spiritual and had no need of any of those graces and gracious actions which were required to other men and by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of Baptisme they had became invisible to the Judge and all the sins they could commit could no more pollute them then the Sun-beams could be defiled by shining on a dunghil or Gold by being in a kennel the very character a little improved of these here v. 18. walking after their godlesse lusts V. 20. Praying in the Holy Ghost It is sufficiently known that the Apostles and those that were by the holy Ghost set apart for the planting of the Church had many miraculous gifts especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or graces not every one all but one one another another Among these saith S. Chrysostome there was in these first times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of prayer as also the gift of healing of singing prophesying c. 1 Cor. 14. 26. see Note on Ephes 6. g. This saith he was bestowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon some one who did pray for the rest and aske those things which were useful for them and teach others how to form prayers Some of these special prayers thus conceived and frequently used by them which were fit for the common perpetual use of all Christians were received and kept by those whom they thus taught and are they which the antients mean by the Liturgies of S. James c. which or some other in that disguise or rather those with some other later mixtures are still used by the Greek Church on solemn daies These extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as they lasted are here called as other special gifts of the Spirit also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit Ephes 6. 18. the immediate moderatour as it were of all the petitions of the Church at that time But when those extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceased it is clear there was need of somewhat else to supplie that place and that would not be in any reason to let every man pray as he would â—or for the preventing of that and the ill consequents of it it was that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gift of prayer had before been given but set prepared forms for the daily constant uses and those provided by the Governours of the Church Apostolical men which had benefited under the prayers of those that had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift and remembred some forms of theirs at least the method and manner used by them And this is the original of Liturgie among Christians V. 22 Making a difference What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Middle voice signifies hath been
or with thunder and lightning c. he exhibits himself see Dan. 7. 13. and all men shall discern his particular hand in these judgements and all that had to doe in the crucifying of him and all the nation of the Jews whether at Jerusalem or wheresoever scattered see the Premonition and Mat. 24. b. shall discern that these judgements are inflicted on them for their crucifying of Christ and persecuting Christians and shall see what cause they have to lament for their cruel usage of them which now lights so heavy upon themselves 8. I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the Almighty Paraphrase 8. The first and last letter of the Greek Alphabet is a description of me saith Christ who am before and after all things and so he whose kingdome hath no beginning nor end and am able to secure all faithful servants of mine and to subdue and destroy mine enemies and now mean to evidence some of my royal power in punishing my enemies or ill subjects 9. I John who also am your brother and companion in tribulation and in the kingdome and patience of Jesus Christ was in the Isle that is called Patmos for the word of God and for the testimony of Jesus Christ Paraphrase 9. I John who write this Epistle to you and who with other the faithfull Christian Jewes have suffered persecution and doe still hold out constant and patient through the power of Jesus Christ who now reignes though once he suffered not permitting any temptation to shake my faith or drive me from the profession of Christianity was in the Isle of Patmos banished thither for preaching and promulgating the doctrine and faith of Jesus Christ See v. 2. note a. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet Paraphrase 10. And being there excluded from the society of men I was vouchafed by God to receive Revelations from him and accordingly I fell into an extasy or transportation on the day of Christs resurrection the first day of the week either the annuall or the weekly festivity set apart to commemorate his resurrection and as upon a festivity I heared the sound of a trumpet Psal 47. 5. or a voice as loud as the sound of the trumpet and that voice behind me Is 30. 21. calling to me unexpectedly 11. Saying I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and unto Philadelphia and unto Laodicea Paraphrase 11. And that which was said was that he that spâ—ke to me was the eternal God and that I was commanded by him to write down what was or should be at this or at any other time shewed me and to send all together in an Epistle to the seven Churches of Christ in Asia of which Ephesus was the chief Metropolis which accordingly now I doe 12. And I turned to see the voice that spake with me and being turned I saw seven golden Candlesticks Paraphrase 12. And hearing the voice behind me I turned to see who it was from whence this voice came to me And upon this occasion of turning there appeared unto me in the vision the representation in Symbols or visible Hieroglyphicks of what that voice v. 11. said unto me To signifie the seven Churches appeared seven golden Candlesticks 13. And in the midst of the seven Candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle Paraphrase 13. To signifie Christ that eternall God that spake to me and said I am Alpha and Omega there appeared an Angel in the midst of the Candlesticks like him described Dan. 10. 5. in a very solemn manner habited like the high priest Levit. 6. 12. and 16. 4. to signifie Christ our mercifull high priest who hath compassion on our infirmities and intercedes and prayes for us to be represented by this Angel in an upper garment long such as he used to weare see note on Mat. 5. 6. and girt with a girdle as he was too and that of gold as Rev. 15. 6. after the manner of the high Priest the curious girdle of whose Ephod was of gold blue purple scarlet and fine twined linnen Exod. 39. 5. and by that intermixture of gold discriminated from the girdles of ordinary priests see note on Luk. 12. b. and this belt or girdle girt about the paps 14 15. His head and his haires were white like wooll as white as snow and his eyes were as a flame of fire Paraphrase 14. And his appearance from head to foot was like a flaming fire nothing his coming to doe vengeance to consume with the brightnesse of his presence 2 Thess 2. 8. And his voice was like the sound of a great many waters met together or of a multitude Dan. 10. 6. making a huge terrible roaring noise 15. And his feet like unto note f fine brasse as if they burned in a furnace and his voice as the sound of many waters 16. And he had in his right hand seven stars and out of his mouth went a sharp two-edged sword and his countenance was as the sunne shineth in his strength Paraphrase 16. And he held seven starres in his right hand signifying his approbation and care of the seven singular Governors which were placed in those seven Churches represented by the Candlesticks and there came out of his mouth in stead of a tongue or words a sword of such a kind as betokened suddain destructions and the same was signified by his looks which was the resemblance of the sunne when it shineth in its greatest brightnesse 17. And when I saw him I fell at his feet as dead and he laid his right hand upon me saying unto me Fear not I am the first and the last Paraphrase 17. And when I saw Christ thus represented the terrâ—blenesse of the vision and Christs appearance in it was such that it put me into a fainting fit see Dan. 10. 8. but he held me up and encouraged me not to fear but to trust in him as the eternall God who would certainly doe me no hurt how terrible soever he proved to his enemies putting me in mind who he was the God of heaven though vilified and crucified upon the earth which crucifying of him and proceeding in like manner with his servants is the thing that becomes now to punish and therefore there would be no matter of fear but much rather of comfort and joy to any faithful Christian 18. I am he that liveth and was dead and behold I am alive for evermore Amen and have the keyes of hell and death Paraphrase 18. Even that Christ which lived here on earth and was
pardon and deliverance where as the pardon and deliverance are the thing figured by the mercy of the Man so are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so be at length answerable to the Eagle-like swiftness to it whensoever they repent he instantly pardons As for any more particular application of these four likenesses to the persons of those four Apostles Peter John Paul and Barnabas as that Peter should be the Lion both in respect of his fervour and fiery zeal generally observed in him notwithstanding his fall and in respect of his primacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first Simon in the Gospell John the Eagle in respect of his high speculations about the Divinity of Christ in his Gospell Paul the Oxe in respect of his labour more abundant then they all and Barnabas the Man in respect of his title of humanity by which his name is interpreted sonne of consolation I shall not any farther insist on them because they are but conjecturall V. 8. Six wings about him In this verse which hath in it some difficulty of construction it is first evident that the phrase full of eyes belongs to the living creatures and not to the wings for so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full concludes which agreeth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creatures but cannot with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wings and so before it had been v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four living creatures full of eyes and so it appears by the use of the wings to cover the face and secret parts and to flie which cannot be applied to the circuit or ambience Next if the Greek be consulted it will be also as clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within are not so to be divided as in our ordinary Translation they are the former joyned with the six wings six wings round about them and the latter to the eyes full of eyes within but are both together to be joyned with the full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about and within full of eyes What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within may be resolved by v. 6. where the same thing is express'd by other words there it is full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before and behind here round about and within The way of reconciling these distant phrases is I conceive by considering the two parts of a superficies the convex or ambient part that is the circumference and the concave or inner part These two we know are opposedone to the other are fitly express'd by either of these two pairs the outer or ambient by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about the inner or concave by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within and so again being here applied to living creatures with their faces towards us the ambient superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind or the back parts and the inner superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the back parts of such creatures being most properly the convex and the foreparts especially when they have wings and those wings make a king of half circle being the concave superficies And so by this account as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before ver 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within here are all one so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind or on the back there be all one also And accordingly it may be observed that ch 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back parts as here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about which makes it consequent that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back part and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about should be all one as now we set them What is denoted by these two sorts of eyes as they are applied to the Apostles may perhaps be thus best resolved The eyes before are an expression of their foresight or prophetick Spirit the eyes behind those that look back to the Old Testament and by the faculty of interpreting the prophecies and types are furnished with a great means of conviction to the Jewes to whom they were to preach in shewing them Christ in Moses and the Prophets own'd by them The not observing the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within as it is here all one with before ver 6. hath made others guesse that their inward gifts may be meant by that and the outward expressions and exercises of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about But that notion cannot be applied to before and behind ver 6. and therefore cannot reasonably be thought to have place here Moses had foretold that a Prophet should be raised up that is the Messias and they that heard not him should be cut off and this the Apostles understood to be the present case of the Jewes saw this by their eyes behind them and so by the many other passages in the Prophets to this same purpose and besides they had many revelations now to this matter and those are their eyes before and accordingly wheresover they come they warn all of this approaching destruction CHAP. V. 1. AND I saw note a in the right hand of him that sate on the throne a book note b writen within and on the back side sealed with seven seals Paraphrase 1. And as God sate on his tribunal or throne of judgment behold there was in his right hand a book or roll see note on Luk. 4. a. full of writing on the in-side and on the backside a great way down and that roll'd up and on the out-side sealed that no part of it could possibly be read and this roll consisted of seven rolls one within another and every one of them had a seal to it ch 6. 1. This book of rolls containing in it the sealed that is secret decrees and purposes of God upon the Jewes which as they were foretold only by Christ Mat. 24. Luk. 21 Mar. 13. so are they by him inflicted and executed upon them and that an effect of his regal power to which after his crucifixion he was by his resurrection installed 2. And I saw a strong Angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof Paraphrase 2. And I saw one of the Angels of special dignity among them making proclamation with a loud voice in these words Who is able to unloose the seals of this book and so to open it to reveal to us what is contained in it 3. And no man in heaven nor in earth nor under the earth was able to open the book neither to look thereon Paraphrase 3. And it seems no creature in the world was able to doe it for upon this proclamation to all none pretended to it 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon Paraphrase 4. And my desire to know caused me to be much
all plagues as often as they will Paraphrase 6. And secondly having that power of prayer as to shut up heaven that it should not rain for the same space that Elias did that is three years and an half v. 3. see Jam. 5. 17. and two passages more referring to Moses as first the power to turn the water into blood through all Aegypt and secondly to bring plagues upon them noting by both these that they were a kind of Moses and Elias designed by God one to bring the Jews to obedience as Moses the other to destroy Idolatry as Elias the first the work of the Bishop of the Jewish congregations the second of the Bishop of the Gentiles 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomelesse pit shall note c make war against them and shall overcome them and kill them Paraphrase 7. And when they have spent a good time in discharging their office thus in endeavouring to reduce both Jews and Gentiles and bring them into the Church an eminent instrument of the devils Barchochebah in Adrian's time will gather a multitude of unbelieving Jews unto him and as a wild beast ravine and devour kill and plunder all that will not joyn with him against the Romans and so as histories affirm of him handle the Christians cruelly and hostilely because they would not doe so and unlesse they would deny Christ 8. And their dead bodies shall lie in the streets of the great City which spiritually is called Sodome and Aegypt where also our Lord was crucified Paraphrase 8. And upon this pretence kill them and cast out their carcasses in the streets without burial and this still in Jerusalem that no Prophet might be slain any where else which cannot better be compared then to Sodom for abominable sins of the Gnosticks to Aegypt see note c. on ch 14. for oppressing God's people that is the Christians nor express'd by any character then that which brought all their punishments upon them their crucifying of Christ and dealing in like manner with Christians 9. And they of the people and kindred and tongues and nations shall see their dead bodies three days and an half and shall not suffer their dead bodies to be put in graves Paraphrase 9. And thus shall it be the Christians shall be thus slain and cast out into the streets without any compassion or reverence either from the Jews or heathens inhabiting at Jerusalem see note on ch 10. c. as long as that seditious company prevail there 10. And they that dwell upon the earth shall rejoyce over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the earth Paraphrase 10. And this should be matter of rejoycing and congratulating to the Jews one with another as upon the destruction of their greatest enemies as Elias was counted an enemy to Ahab whom he would have reformed 11. And after three days and an half the Spirit of life from God entred into them and they stood upon their feet and great fear fell upon them which saw them Paraphrase 11. But after some time their cause should come to be heard before God their injuries to be avenged the Christians of these congregations should begin to flourish again as in a kind of resurrection from the dead by the power and mercy of God and all that saw this and the manner of doing it Christians rescued by the Idolatrous heathen Romans could not but acknowledge it a great work of Gods and worship God for it 12. And they heard a great voice from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them Paraphrase 12. And they were taken up as it were to heaven out of this bloody seditious broil that lay so heavy upon them that is restored to a great and notable tranquillity to Halcyonian days of peace and Christian profession 13. And the same hour was there a great earthquake and the tenth part of the City fell in the earthquake were slain of men seven thousand and note d the remnant were affrighted and gave glory to the God of heaven Paraphrase 13. And as they were thus rescued and relieved so the other inhabitants of that place that joyned in that sedition or complyed with them against the Christians v. 10. were destroyed by the Romans a great part of that new city and the inhabitants thereof and upon this the rest turned Christians seeing the prophecies of the two witnesses fulfilled upon those that would not believe or obey them 14. The note e second woe is past and behold the third woe cometh quickly Paraphrase 14. And so this calamity lighting on the Jewes in Adrian's time was in a manner as bloody as that other under Titus and though it came some time after the former yet was not long deferred That under Titus was the 2 d woe described from c. 9. 12 15. to the end of chap. 10. and this under Adrian the 3d set down from the beginning of this chapter and caused by the sedition of Barchochebah v. 7. 15. And the seventh Angel sounded and there were great voices in heaven saying note f The kingdomes of this world are become the kingdomes of our Lord and his Christ and he shall reign for ever and ever Paraphrase 15. And this summarily repeated by the sounding of the seventh Angel who was to conclude this whole tragedie For as he sounded thunders were immediately heard that is pouring in of the Roman armies upon them mention'd v. 13. and an immense multitude of Jewes almost six hundred thousand of them slain faith Dio others affirm as many more from the beginning of this warre And as this was done on the seditious Jewes so by this means the Christians especially of the Gentiles came to flourish there more then ever and that whole city became in a manner Gentile-Christian Marcus a Gentile being the one Bishop under which both Jew and Gentile-Christians were united and thus the Church of Jerusalem entred upon her flourishing condition and the faith of Christ got the upper hand so as it never should be destroyed utterly again 16. And the four and twenty Elders which sat before God on their seats fell upon their faces and worshipped God Paraphrase 16. And the four and twenty Bishops of Judaea ch 4. 2. acknowledged this a great mercy of God which tended wonderfully to the prosperity of the whole Church of Judaea under them 17. Saying We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned Paraphrase 17. Saying Blessed be God for this infinite mercy of his wherein he hath magnified his fidelity to the Christians and used the Gentile-Romans as his instruments to set up his Christian Church in Judaea 18. And the note g nations were angry
the heretical Gnostick corruptions of uncleannesse c. see note on ch 2. n. and that held out constant against all terrors of persecutions and so were rescued from the sins of that wicked age the pure primitive Christians 5. And in their mouth was found no guile for they are without fault before the throne of God Paraphrase 5. That never fell off to any false Idolatrous or heretical practice but served God blamelesse 6. And I saw another Angel flie in the midst of heaven having the note b everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people Paraphrase 6. And methought I saw another Angel none of those before mentioned flying or hastning about the world carrying good newes with him happy tidings for the time to come to all nations Jewes and Gentiles viz. to the Christians of all 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgment is come and worship him that made heaven and earth and the sea and the fountains of waters Paraphrase 7. And thereupon admonishing all now to stand out firmly and constantly to adhere to the true God and the Christian faith in opposition to the heathen idolatry which should now shortly be destroyed 8. And there followed another Angel saying note c Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornications Paraphrase 8. And as ver 7. it was foretold that Idolatry should suddeny be destroyed so presently another Angel methought brought news that t' was done that that whole impure city of Rome heathen under the 9. And the third Angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead and in his hand Paraphrase 9. And methought a third Angel followed on purpose to confirm all weak seducible persecuted Christians and to fortifie them in their patience and constancy under the present or yet remaining persecutions ver 13. and this he did by denouncing the judgments that the inconstant should fall under the direfull ruine which attended all Apostatizing complying Christians that after the manner of the Gnostick compliers for fear of persecutions had or should forsake the Christian purity and joyn in the worships or practices of heathen Rome denouncing positively that whosoever should doe so see note on chap. 13. m. n. 10. The same shall drink of note d the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. Paraphrase 10. He should have his portion with heathen Rome in the bitter punishments or effects of God's wrath such as fell upon Sodome and Gomorrha Christ being the Judge and the Angels the Executioners of it 11. And the smoak of their torment ascendeth up for ever and ever and they have no rest day not night who worship the beast and his image and whosoever receiveth the mark of this name Paraphrase 11. Even utter destruction to all that shall have been guilty of this in any degree see ch 13. note n. and doe not timely repent of it 12. Here is the patience of the Saints here are they that keep the commandements of God and the faith of Jesus Paraphrase 12. And herein shall the sincerity of mens hearts appear and be made manifest by the bloody persecution now approaching ver 13. if they shall venture any persecutions from the heathens rather then thus fall off and deny Christ if whatever the hazard be they shall adhere close to the precepts of Christian constancy and the purity of Christian practice and neither really nor seemingly comply with the persecuters 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord note e from henceforth yea faith the Spirit that they may rest from their labours and their works doe follow them Paraphrase 13. And to that purpose there came a voice from heaven saying That there should now come a great trial indeed viz. in the times of Diocletian that cruel tyrant and the persecutions should lie so heavie on the Christians within a while that they should be happy that were well dead who were come to enjoy their reward of peace and blisse and are not left on earth for such combats and storms as these 14. And I looked behold a white cloud and upon the cloud one sat like unto the Son of man having on his head note f a golden crown and in his hand a sharp sicle 15. And another Angel came out of the Temple crying with a loud voice to him that sat on the cloud Thrust in thy sicle and reap for the time is come for thee to reap for the harvest of the earth is ripe Paraphrase 14 15. And presently upon this vision of those sharp persecutions which generally were means to call down Gods judgments on the persecuters methought I saw a bright shining cloud and one like Christ upon it in a regal attire with a sicle in his hand all this noting the judgments and excision of heathen Rome which in respect of their cruelty against the Christians and their other heathen sins was now as a field of corn ready for harvest And another Angel called to him and bad him proceed immediately to this excision their sins being come to maturity and having fitted them for destruction 16. And he that sate on the cloud thrust in his sicle on the earth and the earth was reaped Paraphrase 16. And he did accordingly and this vengeance befell heathen Rome 17. And another Angel came out of the Temple which is in heaven he also having a sharp sicle Paraphrase 17. And another Angel or officer of Christ's vengeance was sent out by him on the same errand and methought he came from God in heaven as out of the sanctuary the place where incense is offered an effect of the prayers of the Saints again with a sharp sicle in his hand an embleme of excision 18. And another Angel came out from the altar which had note g power over fire and cried with a loud cry to him that had the sharp sicle saying Thrust in thy sharp sicle and gather the clusters of the vine of the earth for her grapes are fully ripe Paraphrase 18. And another Angel came from the altar of burnt-offerings by which the wicked are represented having the execution of God's wrath upon the wicked intrusted to him and he cried aloud to him that had the sharp sicle and bid him set about this work as if it were a time of vintage cutting down the clusters of grapes of the vine of the land that is destroying this idolatrous cruel city and people as having filled up the
the third from the false prophet 1. The response of the devils raised by Maxentius's command 2. the encouragement of the augurs or heathen priests that divined by entrails 3. some false predictions out of some passages of the Sibyl's writings 14. For they are the spirits of devils working miracles which go forth unto the kings of the earth and of the whole world to gather them to the battel of that great day of God Almighty Paraphrase 14. And all these were made use of to deceive Maxentius and give him confidence that he should prosper in his tyranny and holding out against Constantine which was the occasion of Constantine's setting upon and destroying his army of his entring Rome and of that blow that befell Idolatry by this means 15. Behold I come as a thief Blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame Paraphrase 15. Such unexpected suddain changes as these such secret undiscernable proceedings of God's providence may in all reason be admonitions to all to be watchfull and not to comply with the present prevailing power in any unchristian or uncomely manner lest when they have done so that which they have designed as their greatest security be indeed their greatest danger 16. And he gathered them together into a place called in the Hebrew tongue note h Armageddon Paraphrase 16. And these evill spirits excited him and engaged him and all his armies in a fight wherein they were utterly vanquish'd and destroyed See note e. 17. And the seventh Angel poured out his vial into the aire and there came a great voice out of the Temple of heaven from the throne saying note i It is done Paraphrase 17. And the seventh Angel poured out his vial into the air noting a decree of heaven now to be executed on the earth and presently methought I heard a proclamation come out of the Holy of Holies from the throne of God denoting the going out of God's decree which was delivered in these words It was or hath been that is Heathen Rome is now destroyed And this was after in Honorius's time as will be more fully set down ch 17. 18. And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great Paraphrase 18. And methought there were thunders and lightnings and an earthquake such as never had been known before denoting this vast change the greatest of any that now was by this means wrought in the world 19. And the great city was divided into three parts and the cities of the nations fell and great Babylon came in remembrance before God to give unto her the cup of the wine of the fiercenesse of his wrath Paraphrase 19. And Rome being at this time of Honorius divided into three parties one Heathen a second Orthodox a third Heretical impure see note on chap. 17. c. wicked Christians this brought in Alaricus and by that means destruction on all heathen Rome And thus was God's just vengeance executed upon them 20. And every island fled away and the mountains were not found Paraphrase 20. And as 't is ordinary for islands and hills to be removed by earthquakes so now the maritime towns and strong holds were destroyed by this incursion of the Gothes 21. And there fell upon men a great hail out of heaven every stone about the weight of a talent and men blasphemed God because of the plague of the hail for the plague thereof was exceeding great Paraphrase 21. And this judgment fell upon them most visibly and discernibly from heaven and withall in a most heavy unsupportable manner and yet after this such obduration of hearts possessed them of the heathens that survived these judgments that they were the more obstinate in their Idolatrous heathen courses and still railed at the Christians as the authors of all these miseries that befell them Annotations on Chap. XVI V. 2. Vpon the earth What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or land and the sea and the rivers and fountains of waters v. 2 3 4. may appear by v. 1. where the Angels are appointed to pour out their vials upon the earth or land That in all reason signifies the Roman Empire the thing represented in these Visions as before it signified the nation and people of the Jewes chap. 7. Note b. And there is no reason to affix any nice critical notation to either of these single that the land v. 2. should signifie severally and so the sea v. 3. and the rivers v. 4. but to take all together for that which was meant by the land v. 1. for so the series here requires where the Angels that were commanded to pour out their vials on the earth pour them out upon these three evidently noting these three to be the distribution of that one and so all one with it So ch 14. 7. God is described as the Creator of the heaven and earth and sea and fountains of waters where all those latter three are set to denote that which is elswhere ordinarily called the earth and no more in opposition to heaven that is this inferior terrestrial globe and all in it To this may be added that when the judgments are represented to fall upon Judaea some are said to fall on the land others on the sea others on the trees c. 7. not necessarily signifying such a separation of the judgments some on this some on that part but the whole nation together on which all those judgments fell and this indeed agreeable to what we read of the judgments that fell on Aegypt where though some of them were caused by the signes that Moses wrought upon the land Exod. 8. 16. others by smiting of the waters streams rivers and ponds and all their gathering together of waters Exod. 7. 19. and so again ch 8. 5. yet 't is manifest that the judgments thus produced by every of these each smiting of his rod there being proportionable to the pouring out of a vial here fell indifferently on the whole land and not one judgment on one part another on another And so sure is it to be understood in this place Many judgments were to be poured out up â—n the Roman Empire and by all of them together the whole heathen part of it destroyed This consideration makes it unnecessary farther to enquire into the productions of the several Vials what each of them distinctly signified it being sufficient that each of them notes some kind of destruction and the number of seven being a perfect number the seven Angels and their seven vials and their seven effusions signifie utter destruction and not necessarily any more unlesse it be this that it was not all at once but by several degrees and several sorts of judgments those that
appliable to Constantine and his sons and the Christian Commanders under him V. 13. Unclean Spirits What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean spirits may in part be resolved by Eusebius in the story of Maxentius Eccl. hist l. 9. c. 9. where the first thing that he saith of him is that he relied on Magical arts in this whole matter and thereupon kept himself up close in Rome and would not go out of it So again De vita Constant l. 1. c. 30. At last he fâ—ll to Magick and Sorcery sometimes cut up women great with child sometimes ript up the bowels of tender infants sometimes killed lions all to divine thereby He often used wicked adjurations to raise up Devils saith he by whose help he might avert the violence of the warre from him hoping that they would help him to the victory Now these impure spirits are here said to be three but the Kings MS. wants that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three If we read it without three then it is already explained that he made use of Magick and Augury But if the word three be retained then either may it signifie that he betook himself wholly to these arts the number of three as of seven having oft no other importance in it but to signifie a great deal or else peculiarly these three sorts first Augury or divination by entrails secondly Calling up of devils both particularly mention'd by Eusebius and thirdly the use of the Sibylline Oracles which the Roman Sorcerers and Diviners generally dealt in and Maxentius made use of see Zozimus l. 2. Of these it is farther said that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as frogs referring to those creatures brought forth upon Aegypt by the Magicians at Pharaohs command Exod. 8. 7. Of which as it is known that they are impure creatures breeding and dwelling in the mire and so these impure spirits or arts are fitly compared to them so it is also observable how uselesse and unprofitable they are they croak but do nothing else and so they fitly resemble these Magical arts which made a great noise but never brought him the least advantage but rather hastened his ruine by relying on them Then these frogs are said to come out of the mouth of the Dragon and the beast and the false prophet which again if the word three be not retained will conclude these Magical arts which he made use of to proceed promiscuously from these three but if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three be retained then it will be proper to confine the responses of the devils when they were raised by him to the first of the three those that came out ofâ— the mouth of the Dragon for that is every where the Devils title in this Book see Note on c. 12. d. and 13. b. and the devils being as was said raised by Maxentius to direct and assist him the first of these frogs is said to have come out of the devils mouth immediately Secondly the art of divining by entrails and to that purpose killing of women and children as well as beasts being directly a piece of Heathenisme confined to their Augurs and Priests the second of these frogs is said to have come out of the mouth of the Beast that is Idol worship so called c. 13. 1. the Priests being the mouth thereof Thirdly the heathen Prophets undertaking to fetch grounds of their predictions most frequently from the Books of the Sibyls such fragments thereof as were remaining among them the third frog is said to come out of the mouth of the false prophet that is of the Colledge of diviners which thus by study in those Oracles undertook to foretell things to come And of all these it is said that they did signes either by foretelling sometimes things that came to pass which gave them authority among men or else by shewing some deceitfull wonders and that they went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon or to the Kings of the whole world that is to Maxentius the Emperor and his Commanders under him call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings in the Plural see Note f. and incited them to the war of the great day of God that is to fight with Constantine that instrument of Gods to bring in Christianity into the Empire V. 16. Armageddon What Armageddon which is here said to be an Hebrew word signifies or of what composition it is is a matter of some question The Learned H. Grotius conceives it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mount of meeting to note the place and battel where the armies met viz. on Constantine's side 90000 foot and 8000 horse of Germans Gauls and Britans on Maxentius's side 170000 foot and 18000 horse of Romans Italians c. in Zozimus and that this is here said in reference not to the valley of Megiddo where Josias was slain but to the waters of Megiddo Judg. 5. 9. where the Canaanites were slain by Barac which appears the more probable because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Greek rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eusebius Praep. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mount Gerizin But another composition of the word may be yet more probable viz. that of Drusius that it be made up of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excision or destruction of their Armies as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew or their fortunes all their former good successes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies And so the clear meaning of the verse is this that the evil spirits v. 14. the Magicians and Augurs c. gathered them together so 't is said ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to them in the Plural neuter belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular caused them to fight this great battel with Constantine which was the utter destruction of that great army of the Heathens and so a very heavy judgment or excision the effect of the Vial of the sixth Angel This victory of Constantine over Maxentius was so signal and considerable that as Onufrius tells us Fast l. 2. the Indictions that known way of computing of times among the Romans were taken from thence ab eaque die primam Indictionem inchoari saith Baronius and from that day the first Indiction began ut liberatam à Maxentii tyrannide urbem Ecclesiam indicaret that it might proclaim and commemorate the freeing of the City and Church from Maxentius's tyranny By which it may appear how memorable a passage this was and how fit to be the matter of this Vision See Abr. Bucholcers Chronology Anno Chr. 312. V. 17. It is done It is usual in Prophecies to set down the sad events most covertly Thus Scaliger observes Augures sedentes in templo abstinebant vocibus malè nominatis ideóque Alteram avem potiùs quà m Aversam dicebant The Augurs as sitting
with them some Gentiles saith S. Augustine De civ Dei l. 11. c. 1. which fled with the Christians to the monuments of the Martyrs and the Basilicae of the Apostles and so were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or escapers here too as before among the Jewes at the destruction of Jerusalem And as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this was the cause that Rome was not quite destroyed those that were saved there in that Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he being many who afterward rebuilt the city c. 9. And Sozomen c. 10. hath a famous story to this purpose of a young souldier that having taken a very handsome Christian woman and being by her constancy kept from defiling her carryed her to the Basiliâ—a that so she might be safe from all others and kept pure for her own husband And S. Jerome on the other side tells of some Christians which thinking by dissembling or concealing their religion to save themselves were miserably used but at last being discerned to be Christians were released and carryed safe to the Basilica See Jerom. Ep. 16. ad Princip Ep. 8. in the former mentioning this of Marcella and Principia in the latter of Proba Juliana and Demetrias But then fourthly which is most to be considered even the sins of Rome Christian at this time were so great as most justly to bring these judgments upon them those Gentile sins of all manner of unnatural villany being most frequent among them which were with as much reason now to expect the fury of God's wrath to be poured out on such vile impure Christians as before we found the judgments that fell on the impenitent Jewes to have lighted on the Gnostick Christians of that people and that age To this purpose 1. 't is Sozomens's affirmation that 't was then the judgment of prudent men that this that befel Rome was from the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a punishment of what they had done upon themselves and strangers through sloth and incontinence which sure refers to the sins of Sodome pride of the flesh pampering and idleness and the effects of that all unnatural lusts both on themselves and strangers as the Sodomites on the Angels that came among them and therefore Orosius said of Innocentius that he was rescued as Lot out of Sodome though the Translator there make it to be but injustice and oppression of the poor mistaking them for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers there 2 dly 'T is the joint affirmation of Socrates and Sozomen that a Monk of Italy coming in hast to Rome to intercede and perswade Alaricus to spare the city he answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did not voluntarily set upon this enterprise just as Titus prosess'd of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that some body continually importuned and enforced him commanding him that he should destroy Rome which at last he did These are the words in Sozomen and in Socrates to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I go not a voluntier about this businesse but some body is very troublesome to me tormenting me and saying Go and destroy the city of Rome which as it is the clearing of those words here v. 17. God put into their hearts c. so it signifies the great sins of this place which thus brought God's judgments upon them 3 dly 'T is the plain acknowledgement of Salvian every where throughout his books De Providentia that the impieties of Christians were so great and particularly those abominable commissions and customary practices of all unnatural uncleannesses which have been constantly the destroying not only of the Canaanites c. but of the Jewes and the Christians that it was God's will they should thus be punished by the Barbarians who though they were very weak and slothful not sit for war at all in comparison of the Romans yet were saith he more chast and pure then they and so were appointed by God to be scourges of them See l. 7. And again that the Barbarians being Christians though Arians were much more tolerable then these which though not all Arians were many very abominable livers V. 17. God shall put in their hearts The strangenesse of this iudgment on that city and the immediate hand of God in it will appear beside what hath been said of some body molesting and forcing Alaricus to it Note i. by these three things 1. By the suddennesse of the taking of it so suddenly that when word was brought to Honorius to Ravenna that Rome was destroyed he thought they had meant a cock called by that name Roma as Prosper hath it in Chronice and this is referred to in the Vision c. 18. 10. For in one day thy judgment cometh and v. 19. for in one houre she is become desolate 2 dly That they made such speed in rifling it that when one would think three years had been little enough to obey Alaricus's command in searching out and taking away all the treasure of the city all Historians agree that they were but three days about it onely Marcellinus saith that the sixth day after Alaricus entred he went out again 3 dly That Alaricus having thus taken and rifled and possess'd the city should neither stay in it and keep it nor go on with his army against the Emperour but absolutely retire so soon after so strange a successe as if God that had sent him on this message or service on purpose and never suffered him to be quiet till he had done it as soon as the work was done for which he sent him had immediately recalled him and not permitted him to goe one step farther and so only used him as a means to deliver up the city to the Christians the Idolaters being generally destroyed out of it by this means and the Christians as generally preserved CHAP. XVIII 1. AND after these things I saw another Angel come down from heaven having great power and the earth was lightned with his glory Paraphrase 1. And another representation I received of the desolation that was to befall heathen Rome by Alaricus c. and of the consequents of it For methought I saw a mighty Angel come down from heaven in a most glorious manner or with power to disabuse the world and shew them what they saw not before viz. how false it was that was said of that city that it was eternal 2. And he cryed mightily with a strong voice saying note a Babylon the great is faln is faln and is become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird Paraphrase 2. And he cryed aloud that all might hear saying That great heathen city so like Babylon of old for greatnesse populousnesse heathenisme luxury oppressing the people of God is now destroyed faln from that eternity it dream'd of and is now overrun with Barbarians so scorned before and hated by
of it and changing the name from Byzantium by Constantine Of this see Aeneas Sylvius Europ c. 3. and 7. and Ep. 131 155 162. who by what he saith of it out of antient writers viz. that when it was in its flourishing condition they that saw it look'd upon it ut deorum potiùs in terris habitaculum quà m Imperatorum as an habitation of the gods on earth rather then of the Emperors affords us one farther reason why it is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved city and so also in respect of the antient learning preserved there which made all men prize it as its being an eminent Christian city gives it the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the camp of Saints CHAP. XXI 1. AND I saw a note a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea Paraphrase 1. And for a clearer representation of the flourishing estate of the Christian Church for a thousand years c. 20. to which was annex'd as in a parenthesis in a few verses the rise and successe and destruction of Mahomedisme at the end of the third verse and from v. 7. to v. 11. and to that again the day of the last doom from v. 11. to the end of the chapter there was father represented to me a most eminent illustrious change a kind of new world all the idolatry c. that was before being done away 2. And I John saw the holy city note b new Jerusalem coming down from God out of heaven prepared as a bride adorned for her husband Paraphrase 2. And I saw visibly methought another Jerusalem coming down to be here upon the earth set out in a very beautifull glorious manner such as brides appear in see c. 19. 17. that is the Christian Church in as much solemnity of serving and worshipping God as in the Jewish Temple at Jerusalem had been and that was upon Constantine's receiving the faith and setting out his edict for Christian religion see c. 20. 4. 3. And I heard a great voice out of heaven saying note c Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God Paraphrase 3. And I heard an acclamation out of heaven given to this appearance signifying it to be the Christian Church now solemnly espoused to Christ which he will consequently protect and defend see Ezech. 37. 27. as long as they faithfully adhere to him 4. And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away Paraphrase 4. And all persecutions and pressures and putting to death and banishing and punishing for religion which was before so ordinary and all inconvenience or incommodation by being Christians were done away 5. And he that sate upon the throne said Behold I make all things new And he said unto me Write for these words are true and faithful Paraphrase 5. And God owned this great change all become new as the return from captivity is called a new things Isa 43. 19. as an act of his special providence and bid me take notice of it as a thing of prime eminent importance and concernment and as a decree of his that it should certainly come to passe 6. And he said unto me It is done I am Alpha and Omega the beginning and the end I will give unto him that is a thirst of the fountain of the water of life freely Paraphrase 6. And he farther said unto me Here is an end of the former state of Idol-worship persecution c. see c. 16 17. or This I have done by my eternal power and now every one that will shall have a free exercise of Christianity without any thing done by him to purchase or contribute toward it without any thing of inconvenience suffered by it 7. He that overcometh shall inherit all things and I will be his God and he shall be my son Paraphrase 7. He that continueth constant unto the Christian rule shall have all felicity in this world in doing so shall not now pay so dear for it as before they were wont in times of the prevailing of idolatry and live in the Church my family as the Son with the Father in all freedome and safety 8. But the note d fearful and unbelieving and the abominable and murtherers and whoremongers and sorcerers and idolaters and all liars shall have their part in the lake that burneth with fire and brimstone which is the second death Paraphrase 8. But for the false apostatizing cowardly Gnosticks notable for so many ill qualities abominable villanies of lust bloodinesse persecuting of the Orthodox pure Christians adultery sorcety idol-worship deep dissimulation and lying and falsifying yea perjuries and all such as they were they shall utterly be turned out of the Church see note on c. 20. d. not to appear any more among the Christians 9. And there came unto me one of the seven Angels which had the seven vials full of the seven last plagues and talked with me saying Come hither I will shew thee the bride the Lambs wife Paraphrase 9. And one of the seven angels that had the seven vials of the last plagues c. 17. 1. that is the executioners of judgment on Gentile Rome came to me and said Come and I will shew thee that Christian Church which be those former destructions wrought upon heathen Rome is come out of the persecutions into a flourishing condition 10. And he carried me away in the spirit to a great and high mountain and shewed me that great note e city the holy Jerusalem descending out of heaven from God Paraphrase 10. And methought I was carried unto the top of a great mountain and there was shewed this Christian Church called a city upon an hill Mat. 5. 14. mentioned before under the title of the new as here of the holy Jerusalem holy in respect of order and discipline for holinesse of living and that glorious beautiful flourishing state bestowed on it by God v. 1. 11. Having the glory of God and her light was like unto a stone most precious even like a jasper-stone clear as Crystal Paraphrase 11. Having God's presence most particularly and remarkably with it v. 3. note e. see note on Jo. 1. c. and all the beauty and lustre and bright shining of Christian doctrine consequent thereunto 12. And had a wall great and high and had twelve gates and at the gates twelve Angels and twelve names written thereon which are the names of the twelve tribes of the children of Israel Paraphrase 12. Having a great high wall noting the faith of Christ or doctrine of the Gospel by which it is encompass'd and all enemies hereticks c. excluded and twelve
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Can. 63. * Can. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by or over against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by Bithynia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is a prime city of a part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †a place of prayer was reputed to be or we thought there was an oratory for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * assembled there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †laid hold on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Mat. 7. note b. †captains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. v. 22 35 36. * beat them with rods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †washed them 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Explaining â—nd setting â—efore â—em that â—he Christ â—ught to sufâ—er rise 〈◊〉 that this 〈◊〉 Jesus Christ whom 〈◊〉 declare â—â—to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshiping Greciâ—s see ch 〈◊〉 50. 〈◊〉 being inâ—ged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked â—en of the â—icers of â—eir courts 〈◊〉 making 〈◊〉 tumult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—oubled 〈◊〉 world â—ingenuous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †exasperated within him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * seeing their city to be full of Idols †worshippers see c. 13. 50. * this idle fellow †sojouâ—â—ed there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Areopagus veâ— 59. ‖ I look upon you as those which are generally given to the Worship of more Gods or dâ—mons than any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Worships or devies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see 1 Thes 2. 4. †ye worship and know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * needing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †himself giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * grope him out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †taking 〈◊〉 notice of doth now command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having offered faith unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In Iliad 1. 〈◊〉 60. l. 27. 〈◊〉 29. * 〈◊〉 l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Attie p. 26. l. 44. and p. 19. l. 19. * De Civ l. 18. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. * l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 was 〈…〉 ed in â—â—â—â—â—th for King's and the 〈◊〉 Gr. 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 Christ 〈…〉 * 〈…〉 †And Gallio being Proconful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * seâ— themselves unanimously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †forgery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in all season I should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †of a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * burning in Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †exactly the things concerning the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * openly †the brethren encouraging him wrote to the disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * with great vehemence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas Ed. p 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * discoursing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †napkins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Jewish exorcists that came about attempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †a Jewish chief priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * charms or sorcery †shikels * chappels of Dâ—ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * work v. 24. †portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The great Diana Ms. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the Asian Priests being friendly to him * advised him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And some of the multitude brought forth Alexander the Jewes examining him †was willing to make apologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And the Register stilled the people and said †is the sacrist * no beady thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the courtdaies are come and the 〈◊〉 fuls are present †seek or require any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * accused of a riot for this daies work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. cp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 10. c. 42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Deipnes l. 11. p. 500. Lib. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 40. D. l. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Antiq. Rom l. 4. * Observ l. 2. c. 13. * l. 6. §. 14. * l. 1. de Natural liberis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * An. Ch. 57. â— 180. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And Sopater of Beroea accompanied him as farre as Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * how I have not drawn back or refused to declare unto you whatsoever was profitable and to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being bound in Spirit I go * appointed you Bishops †govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * it is a blessed thing to give rather then receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †l. 1. c. 18. Nat Hist l. 5. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Ensâ—â— l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * plucked snatched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †See note on c. 15. c. * spake to Paul not to go up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †having sailed †were quiet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †bringing us to one Mnason a Cypriote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * myraids or ten thousands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †there is nothing of those thing or nothing is true of those thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * walkest keeping the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †see note or Mâ— 1. b. * â—ecause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 Paul 〈…〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 raise â—dition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 the 〈◊〉 or 〈◊〉 sword 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 I come to you this third time yet that referres evidently to this his third resolution personally to appear among them c. 12. v. 14. having resolved it twice already and before that time comes this second Epistle is to supply the place of a second admonition as his first had been a first And so the words will be rendred thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have foretold or admonished you once in my first Epistle and doe now so again the second time and both those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as present these Epistolarie warnings being to have the same force with them as if he were present among them And if this method answerable to the first and second admonition instituted by Christ doe not prevail with you then that which remains is that he proceed to censures and that he is resolved to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not spare Where the Apostolical power which he had over them maketh it improper for him to proceed to any third admonition that of telling it to the Church in S. Matthew So Bishop Titus is appointed to deal with an heretick After the first and second admonition reject him Tit. 3. 10. without any third degree intervening immediately to proceed to censures V. 5. Jesus Christ is in you That Christs being among them signifies the presence and power of the Gospel among the Corinthians or in their Church through S. Pauls Apostleship may appear not only by the Context which wholly looks that way but by that place Exod. 17. 7. to which these words seem to referre where the tempting contumacious Israelites after all the signes and miracles shewed among them doe still remain infidel and ask in these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Lord among us or no So that the meaning of the Apostles question here is Many miracles of Christ and his Spirit have been wrought among you by me so that if you doe not yet believe that I am an Apostle of Christ and so that Christ is among you you are sure of the number of those Israelites who after so many miracles still required more signes or of the Pharisees who did the same Mar. 8. 11. which being put in form of a question Discern you not that Christ Jesus is among you the answer is in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be more distinctly and literally rendred then thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent if ye doe not that is if ye doe not discern it in some degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtlesse ye are reprobates senslesse obdurate persons most impious and uncapable of faith or any thing that is good What the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hath been formerly mentioned See Note on Rom. 1. g. V. 11. Be perfect The proper original notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to compact or knit together either members in a body or parts in a building Thus it is applied to a building Exod. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place which thou hast made for thee to dwell in and to walls Ezra 4. 13 16. to a body Psal 40. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body thou hast framed or compacted for me From hence it doth more largely signifie to prepare or make ready in the same kind as builders doe fit one part to another and make it ready for use and so again to corroborate and strengthen as that which is well compacted and knit together is made strong by that means and lastly to perfect as the building of an house is the perfecting of it especially in the passive voice because that which is compacted and built is perfected and completed by that means Answerable to these severall notions is the Glossarie of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as it is corruptly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies to prepare to perfect to strengthen or corroborate In the New Testament the word is variously used but so as will by the circumstances of the Context be appliable to one or more of these three notions Mat. 4. 21. and Mar. 1. 19. it is applied to the mending of the fishers nets knitting them together and so either strengthning or preparing them for use Mat. 21. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to the childrens Hosannahs or testimonies of Christ Thou hast out of their mouths compacted or made up or made ready a song of praise or confession or testimony Lu. 6. 40. Every servant shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made up perfected fitted for his crown after the same manner as his master Christ is So 1 Thess 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make up or perfect or repair defects and Heb. 13. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect you build you up and so perhaps v. 9. of this chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pray for your being perfect in all goodnesse as v. 7. I beseech God that you doe no evill So Rom. 9. 22. vessels of wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies formed or framed or made fit So Heb. 10. 5. out of the Septuagint of the Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body thou hast framed me and Heb. 11. 3. by faith we conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the ages of the world were framed that is the world created But besides all these places one sort more there is wherein by reason of the affinity between the Church of Christ and a building or body the word hath a peculiar signification to compact Christian people the stones in the building or the members in the body of the Church together into a society where they may live and publickly serve God together and that either 1. by first forming those societies uniting men in the profession of the same truths and performance of the same services or 2dly by recovering or restoring any that hath been broken off from the Church by any fault or criminous commission especially if he have been for that cause cut off by the Governours of the Church that is cast out by Ecclesiastical Censures or 3dly by reducing him that hath voluntarily broken himself off by schisme c. or 4thly by Gods restoring peace and tranquillity to the Church that they may thus freely meet together In the first sense we have it Ephes 4. 12. where he speaks of the severall offices ordained in the Church and the first end which he assignes of so doing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the compacting of the saints that is for the holding the body of the Church together to frequent puâ—lick assemblies c. In the second sense 't is clearly used Gal. 6. 1. where the spiritual or Governours of the Church are advised to indulgence and tendernesse not too much sharpnesse or severity toward offenders or lapsed persons and accordingly are appointed 〈◊〉 〈◊〉