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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45436	A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.	Hammond, Henry, 1605-1660.	1659 (1659)	Wing H573B; ESTC R28692	3,063,581	1,056

so much scandal for his former life see Theophylact. 8. Likewise must the Deacons be grave not double-tongued not given to much wine nor greedy of filthy lucre Paraphrase 8. And as for the choosing of the Bishop al this care must be taken so for the Deacons that must every where be constituted to attend the Bishop they also must be chosen grave sober persons not cunning and deceitfull not given to excesse of drinking wine or strong drink those which use not any fordid course for gain 9. Holding the mysterie of the faith in a pure conscience Paraphrase 9. But such as being orthodox in point of faith live pure and Christian lives according to the doctrine and directions thereof 10. And let these also first be proved and then let them use the office of a Deacon being found blamelesse Paraphrase 10. And before any be thus assumed into holy Orders let them be well known and by testimony approved for sufficiency piety and good behaviour and then being found blamelesse persons of good report among all let them then be assumed into Orders 11. Even so must their wives be grave not slanderes sober faithfull in all things Paraphrase 11. So likewise the women that have any office in the Church see note on Tit. 2. b. must be of a grave behaviour not given to slander and calumniate not given to any excesse trusty in all that is committed to them 12. Let the Deacons be the husbands of one wife ruling their children and their own houses well Paraphrase 12. And as of the Bishops so of the Deacons let them be those that have not put away former wives upon dislikes and married others see note b. but those which either have not married or lived constantly with their first wives and duly brought up their children and governed their families 13. For they that have used the office of a Deacon well purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus Paraphrase 13. For though the office of a Deacon be an inferior degree yet it is a step to the higher and they that behave themselves well in it are fit to be assumed to an higher imployment that of rulers or Bishops that greater dignity in the Church of God see note on Joh. 7. a. 14. These things write I unto thee hoping to come unto thee shortly Paraphrase 14. These brief directions I now give thee for the necessary of thy present employment hoping to come quickly to thee my self and furnish thee with all farther instructions 15. But if I tarry long that thou maist know how thou oughtest to behave thy self in the note e house of God which is the Church of the living God the pillar and ground of the truth Paraphrase 15. But if it shall fall out that I cannot come that then by these thou maist for the main be provided and instructed how to discharge the office committed to thee being an office of stewardship or presecture in Gods family the Church not of Idol false but of the one true God the pillar and basis which holds up the truth sustains and keeps it from sinking 16. And without controversie great is the mystery of note f godlinesse God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory Paraphrase 16. The truth I mean of Gods oeconomy at this time which is most precious and valuable and tends mightily to the begetting of all piety and vertue in our hearts And it consists of these so many degrees 1. That God himself took on him our flesh and here on earth visibly appeared among us in an humane shape and did thereby make known his will unto us and that this might be done more convincingly 2 dly the Spirit descended on him at his baptisme and gave testimony of him Mat. 3. 17. and by leading him into the wildernesse to be tempted by the devill convinced him that he was the son of God Mat. 4. and by the power of God upon him he wrought many great and unheard of miracles and so his Apostles after him which testified the truth of all he said and 3 dly in these and in the discharge of his designed office of revealing Gods will unto men he was beheld and confess'd and adored by Angels themselves good and bad fourthly he was by his Apostles preached and proclaimed not only to the Jewes but Gentiles fifthly he was received and believed on by many of all nations through the world and sixthly he was visibly and with a glorious appearance of Angels taken up into heaven there to reign for ever in the glory of God the Father and to exercise power in his Church and by converting of some and destroying of others to propagate his Gospell over the world Annotations on Chap. III. V. 1. A Good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies honestum opus a work of some vertue and excellence in itself as being that which is the consecrating a mans life at least the greatest part of it to the service of God to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward 1 Pet. 5. 4. where as the great reward in heaven Mat. 5. is an argument that the vertue to which it is assigned is a very eminent vertue very acceptable in the sight of God so is this an evidence that the good work here is look'd on as an eminent state of piety so far from being censurable in him that desires it as he ought to doe in order to the glory of God or the love of our brethren or the just provision for their spiritual wants that it is very commendable in him and the desire of it is an act of Christian piety in the more perfect degree as the designing this without putting the flock to any charge is yet more excellent in Saint Paul 1 Cor. 9. 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world ad seculum again such was Demas who had been a fellow-labourer of S. Paul's Philem. 24. Col. 4. 14. but after forsook him 2 Tim. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having loved this present age or world not that this crime was that love of the world which 1 Iohn 2. 15. is a crime in any Christian but that he betook himself to his own worldly secular affaires again forsaking the attendance on the service of God in his Church as he that marries a wife is said to be solicitous for the things of this world how he may please his wife which love of the world though it be not in it self a fault for then marriage could not be faultless yet if it be the taking one off from Ecclesiastical emploiments which hath devoted himself to them will be a fault in him and that was

popular error being imbibed and improved as farre as it would fairly yield must needs be the defaming of his medicaments and the blasting of his whole profession as one great imposture so after the pains and travail that this work hath cost from the time of the first thought and Designation of it at the beginning of my entrance on the study of Divinity to this present day of the Nativity of it I cannot look on it without some apprehension that it may run the same hazard which we read of the child in the Revelation c. 12. to be devoured as soon as born if one false pretension which hath of late been somewhat prosperous in this Nation and is utterly unreconcilable with the designed benefit of this or any the like work be not timely discovered and removed § 2. And the Pretension is this That the understanding or interpreting the Word of God or the knowing of his Will is not imputable to the use of ordinary means such are the assistance of God's Spirit joyned with the use of learning study meditation rational inference collation of places consulting of the Original languages and ancient Copies and Expositions of the Fathers of the Church analogy of received doctrine together with unbiass'd affections and sincere desire of finding out the truth and constant prayer for God's special blessing on and cooperation with these and the like means but either to the extraordinary gift of the Spirit in Prophesying Preaching and Expounding or to Illumination not Prophetical or simply Extraordinary but such as is thought to be promised to a new life the work of the Spirit of God in the heart of every Saint of his which consequently supersedes the use of all external Ordinances to such even of the written Word of God it self contained in the Canon of the Scripture § 3. Had this Pretension truth in it I must confess my self who doe not pretend to any such extraordinary gift or inspiration obliged to acknowledge the great impertinency of all this insuing work the perfect vanity of the whole design and every part of it and therefore am concerned as far as the hazard of having laboured in vain to examine the grounds and manifest the falseness of this pretension and that in this method and by these degrees § 4. First by surveying the Scripture-grounds or proofs which are producible in favour of it Secondly by setting down the form of sound doctrine in this matter Thirdly by shewing the great necessity of opposing this and adhering to the true doctrine And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it but will carry their Apology along with them § 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel It shall come to pass afterward or in the last daies saith God that I will pour out my Spirit or of my Spirit upon all flesh and your sons and your daughters shall prophesy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit or of my Spirit and they shall prophesy Whatsoever can be collected from this place to the benefit of the Pretenders will receive a short and clear answer by considering the time to which this prediction and the completion of it belonged and that is expressly the last daies in the notion wherein the Writers of the New Testament constantly use that phrase not for these daies of ours so far advanced toward the end of the world which yet no man knows how far distant it still is but for the time immediately preceding the destruction of the Jewish polity their City and Temple That this is it appears not onely by the mention of Sion and the destruction approaching it in the beginning of that Chapter in Joel which signifies it to belong to Jerusalem that then was but also by two farther undeceivable evidences 1. By the mention of the wonders immediately subjoyned in the heavens and the earth c. as forerunners of the great and terrible day of the Lord the same that had been before described in Joel v. 2. c. and applyed by Christ in the very words to this destruction of Jerusalem Mat. 24. 29 30. 2 dly By the occasion for which S. Peter produceth it Act. 2. 14. the effusion of the holy Ghost upon the Apostles v. 2 4. which saith he was no effect of drunkenness in them but the very thing which was foretold by that place of Joel before that great and notable day of the Lord that was to fall upon that people to an utter destruction This being a prediction of what should come before the destruction of Jerusalem and the completion whereof was so visible and remarkable in that age to which by the Prophet it was assigned and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means to which it had a propriety as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin before they were destroyed it must needs be impertinently and f●llaciously applied to any men or women old or young of this age so distant from that to which it belonged and so well provided for by the ordinary means the setled office of Ministery in Christ's Church as to have no such need of extraordinary § 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning those that have the Spirit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual clearly sign●fies c. 14. 37. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophet and so it is express'd to signify here v 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in or by the Spirit is set as an instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and 't is but a mistake to render it spiritual things the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men or those that have the spirit 't is well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles of healing of prophesying of speaking with strange tongues which they had never learn'd all which and more are here mentioned v. 8 9 10. and when these are exercised or made use of by any this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit the Spirit of God manifesting it self hereby to

the wildernesse and nothing to gird it to him but as Elias again a p●ice of leather made of some beasts skin and he eat nothing but either a larger sort of grashoppers called locusts Rev. 11. 22. or else as some think green herbs and field-honey i. e. neither bread nor wine Mat. 11. 18. Luke 7. 33. but only such as the wildernesse or as the wood brought forth 5. Then went out to him Jerusalem and all Judea and all the region round about Jordan 6. And were baptized of him in Jordan confessing their sins Paraphrase 5 6. And upon this fearful denouncing of his against the Jews a great multitude of Jews of all parts went out to him and confessed their sins which might justly bring down these judgements on them each acknowledging his own particular guilts and promising reformation And he received them by baptisme or immersion in the water of Jordan promising them pardon upon the sincerity of their conversion and amendment or reformation of their lives 7. But when he saw many of the Pharisees and Sadduces come to his baptisme he said unto them O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. O ye that are more like to broods of venemous creatures than the progeny of Abraham who hath admonished you to make use of this means to escape this destruction approaching 8. Bring forth therefore fruits meet for repentance Paraphrase 8. See that your reformation be sincere producing fruits worthy of the stock from which you glory to spring i. e. of Abraham v. 9. who is your father indeed but from whom you are so farre degenerated that you are become broods of vipers v. 7. or absolutely as Acts 26. 20. meet fit seasonable fruits such as may avert or prevent those judgements 9. And note f think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 9. And say not or doe not please and satisfie● your selves in saying or thinking that you have the privilege of being children of Abraham which will be able to secure you For God hath not such need of children of Abraham that he may not destroy them he can without breach of promise to him destroy them all and then out of the obdurate Gentile world or if he please out of the stones in the streets produce and raise up a people to himself followers of the faith of Abraham and so as pretious to God and to whom the promises made to Abraham as truly belong as to the proudest Jew among you 10. And now also the axe is laid to the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire Paraphrase 10. But now are Gods judgments come home to this people and ready to seize upon the whole nation and shall actually fall upon every unreformed sinner among you See note on Acts 15. c. In this how every sort of people are concerned see Luke 3. 10. c. 11. I indeed note g baptize you with water unto repentance but he that cometh after me is mightier then I whose shoos I am not worthy to note h bear he shall baptize you with the holy Ghost and with fire Paraphrase 11. But this is not all I have to say to you Beside this warning you to repent I am also sent to tell you that the Messias is now at hand ready to enter on his office And indeed all that I doe is to preach repentance and to receive proselyte after the Jewish manner with water the only ceremony that I use but Christ who though he comes after me is much superior to me and whose disciple or servant I am not worthy to be he being that great prophet foretold by Moses that all must hear under pain of utter excision and accordingly reforming and hightning Moses's law which I have not meddled with save to call you to repent of the breach of it he shall come in greater pomp shall first send the holy Ghost to come down visibly on some of you his chosen disciples who shall beleeve in him and to whom he shall entrust all power in his Church after him thereby not only to assure them of the truth of his doctrine but also to consecrate them to his service see note on Acts 1. a. to preach his doctrine to the whole world but first to all the cities of Jury And this shall be another manner of initiating of disciples mine with water but his with fire which will purge those things which water will not and this fire perhaps an embleme of something else For immediately after that by that time they have preached thorough all the cities of Jury he shall also come down with fire or flaming judgments on the obdurate unbeleevers v. 12. see Acts 2. 17 19. c. and at the end of the world reward every man according to his works 12. Whos 's note i fan is in his hand and he will thoroughly purge his floor and gather the wheat into his garner but will burn up the chaffe with unquenchable fire Paraphrase 12. He comes like an husbandman to thresh and winnow with such instruments in his hands which will sever the wheat from the chaffe the good from the bad The good he will preserve but the refuse he will deliver up to the wind and fire to be utterly destroyed 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Paraphrase 13. While John was thus a preaching and baptizing and had gathered good store of disciples Jesus cometh 14. But John forbad him saying I have need to be baptized of thee and comest thou to me Paraphrase 14. And John besought him it might be otherwise 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousnesse Then he suffered him Paraphrase 15. To doe all those things which are by God required of all under this state of Johns ministery see note on Rom. 1. b and by so doing i. e. by my receiving baptisme from thee God hath determin'd to inaugurate me to my office of preaching the Gospel by sending down his Spirit upon me at that time and giving me testimony from heaven upon this John permitted him and baptized him and accordingly it came to passe 16. And Jesus when he was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending note k like a dove and lighting upon him Paraphrase 16. For Jesus as soon as he was baptized went out of the water before John and assoon as ever he came out of the water he fell down on his knees in prayer to his father Luke 3. 21. and whilst he was praying behold the heavens see Acts 7. 56. either really or

The stone which the builders rejected the same is become the head of the corner 18. Whosoever shall fall upon that stone shall be broken but on whomsoever it shall fall it will grinde him to powder 19. And the chief priests and the scribes the same houre sought to lay hands on him and they feared the people for they perceived that he had spoken this parable against them 20. And they watched him and sent forth spies which should feign themselves just men that they might take hold of his words that so they might deliver him unto the power and authority of the Governour Paraphrase 20. And the Pharisees sent some of their disciples and some of those that adhered to Herod Mat. 22. 16. to entrap and ensnare him to which end they put on the disguise of upright conscientious men that earnestly desired to be instructed in a scruple of every daies practise about paying tribute meaning by his answer to take advantage and if he said any thing against Caesar's right at they supposed he would then to accuse and implead him before the Procurator of the Romans 21. And they asked him saying Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly 22. Is it lawfull for us to give tribute unto Caesar or no 23. But he perceived their craftinesse and said unto them Why tempt ye me Paraphrase 23. Why doe ye desire and endeavour to insnare me 24. She me a peny whose image and superscription hath it They answered and said Caesars Paraphrase 24. See Mat 22. 20. and note c. 25. And he said unto them Render therefore unto Caesar the things which be Caesars and unto God the things which be Gods 26. And they could not take hold of his words before the people and they marvailed at his answer and held their peace Paraphrase 26. without any reply departed from him 27. Then came to him certain of the Sadducees which note a deny that there is any resurrection and they asked him Paraphrase 27. affirm that there is no future state of men after this life 28. Saying Master Moses wrote unto us If any mans brother die having a wife and he die without children that his brother should take his wife and raise up seed unto his brother Paraphrase 28. any man that hath brethren Mat. 22. 24. 29. There were therefore seven brethren and the first took a wife and died without children 30. And the second took her to wife and he died childlesse 31. And the third took her and in like manner the seven also And they left no children and died 32. Last of all the woman died also 33. Therefore in the resurrection whose wife of them is she for seven had her to wife And Jesus answering said unto them The children of this world marry and are given in marriage 35. But they which shall be accounted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage Paraphrase 35. that future state 36. Neither can they die any more for they are equall unto the Angels and are the children of God being the children of the resurrection Paraphrase 36. being made partakers of that future eternall estate 37. Now that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob. Paraphrase 37. But as for the main point disputed between you Jewes that there is another life after this your own Moses will instruct you in those words which he delivered at the bush Exod. 3. 6. see note on Mat 22. d. 38. For he is not a God of the dead but of the living for all live unto him Paraphrase 38. For those that are departed out of this world have another life the soules of the just are already in the hands of God and their bodies sure to be raised up and united to them by the power of God 39. Then certain of the Scribes answering said Master thou hast well said 40. And after that they durst not ask him any questions at all 41. And he saith unto them How say they that Christ is David's son Paraphrase 41. And after some few things Mat. 22. 35. the Pharisees being come about him he proposed a question to them Mat. 22. 41. what they thought of the Messias whose son he was and upon their answering that he was David's he again asked how that could be 42. And David himself saith in the book of Psalms The Lord said to my Lord Sit thou on my right hand Paraphrase 42. When 43. Till I make thine enemies thy footstool 44. David therefore calleth him Lord how is he then his son 45. Then in the audience of all the people he said unto his disciples 46. Beware of the Scribes which desire to walke in long robes and love greetings in the markets and the highest seats in the synagogues and the chief rooms at feasts Paraphrase 46. Mat. 23. 1 7. 47. Which devour widowes houses and for a shew make long prayers the same shall receive greater damnation Paraphrase 47. They are persons of great covetousnesse cruelty oppressors of the poor and helplesse without any mercy and that they may hold up their reputation which is necessary to enable them to doe so securely they pretend great devotion and pray a great while Annotations on Chap. XX. V. 27. Deny The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contradict and agreeably to the latitude of the Hebrew the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used for to contend CHAP. XXI 1. AND he looked up and saw the rich men casting their gifts into the treasury Paraphrase 1. their freewill donations into a repository for the use of the Temple Mar. 12. 41. 2. And he saw also a certain poor widow casting in thither two mites 3. And he said Of a truth I say unto you that this poor widow hath cast in more then they all 4. For all these have of their abundance cast in unto the note a offerings of God but she of her penury hath cast in all the living that she had Paraphrase 4. into the treasury of the Temple 5. And as some spake of the Temple how it was adorned with goodly stones and gifts he said Paraphrase 5. presents brought to the Temple and hanged up there for the beautifying of it he said 6. As for these things which ye behold the daies will come in which there shall not be left one stone upon another that shall not be thrown down Paraphrase 6. As for all these things that make now such a magnificient shew Mat. 24. 2. within few yeares they shall be utterly destroyed and demolished see note on Mat. 24. a. 7. And they asked him saying Master but when shall these things be and what signe will there be when

here It is ordinary for words to lose their native significations and to be used in a greater latitude then originally belongs to them and so we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dip'd or wash'd is used not onely of water but of the holy Ghost and fire And then why may not the words be thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom having dip'd I shall give the piece of bread by dipping meaning putting the hand into the dish and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having dip'd that is put in his hand he gives the crust or piece of bread to Judas telling John at the same time that he that he should next give it to was he that should deliver him up CHAP. XIV 1. LET not your heart be troubled ye believe in God believe also in me Paraphrase 1. As your believing in God my father will afford you many privileges and antidotes against worldly trouble so will also your believing in me 2. In my fathers house are many mansions If it were not so I would have told you I go to prepare a place for you 3. And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Paraphrase 2 3. In heaven there is room for you abundantly as well as for me and so there is no need that I should tell you this truth which otherwise I would have told you and which would give you cause to rejoyce and not be sad at my departure that my going is but as your harbinger to prepare for you and when I have done that then as an harbinger I will come back again and meet you and so introduce you thither Act. 1. 11. 4. And whither I go ye know and the way ye know Paraphrase 4. I suppose you know the place to which I go and the way which will bring you thither also 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way 6. Jesus saith unto him I am the way and the truth and the life no man cometh unto the Father but by me Paraphrase 6. I am the true and living way sent by my Father to direct all men to that way wherein he expects and requires to be served and there is no other way to come to the knowledge of his will or the enjoyment of life with him but by me and the same way that I go before you 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him Paraphrase 7. If you had thoroughly known me who come onely in my Fathers name and to reveal his will to you ye had also known my Father who being invisible is no otherwayes to be known but as he is revealed in me and now see Mat. 23. note m. although ye never saw my Father yet having seen and known me who am his image ye have both seen and known him 8. Philip saith unto him Lord shew us the Father and it sufficeth us Paraphrase 8. Philip not considering the sense of that last speech saith unto him Lord shew us the Father And that one thing the shewing us the Father will sure convince all without any other argument 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Father and how sayest thou then Shew us the Father Paraphrase 9. I tell thee again Philip I am the image of my Father and so he that hath seen me and heard my doctrine hath seen my Father and knows his will also And after this this of thine is an impertinent unnecessary demand 10. Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Paraphrase 10. Let me ask you do you not believe confidently that whatsoever I do or teach I do by the Fathers appointment and that it is the power of him that acts in me whatsoever I say or do doctrine or miracles is of him see note c. 11. Believe me that I am in the Father and the Father in me or else believe me for the very works sake Paraphrase 11. Take my word for it but if you will not do so let my miracles demonstrate it to you 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father Paraphrase 12. Those that have now been my disciples shall be able to do the same miracles that I do Mar. 16. 17. nay greater upon my sending down the holy Ghost upon you shall speak with tongues c. 13. And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son Paraphrase 13. And whatever miracle you shall in my name pray for power to do that I will enable you to do and so by the shewing forth my power in you after my departure glorifie him who hath sent me 14. If ye shall ask any thing in my name I will do it Paraphrase 14. And of this be confident whatsoever miracle you pray for power to do and pray for it in my name grounding your requests on this promise of mine unto you and doing it in order to my service for the propagating of the Gospel it shall be granted you 15. If ye note a love me keep my commandements Paraphrase 15. Doe but ye expresse the sincerity of your love to me by obedience to my precepts 16. And I will pray the Father and he shall give you another note b Comforter that he may abide with you forever Paraphrase 16. And I will ask my Father and when I am gone he shall send you the holy Ghost who for the several parts of his office 1. to intercede as an advocate 2. to exhort 3. to comfort is best exprest by the word Paraclete which in Greek signifies all these three and he when he cometh shall abide with you forever not departing as I now doe but continuing with you as long as you adhere and continue obedient to my precepts v. 15. 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you Paraphrase 17. This Paraclete is the Spirit of my Father that shall lead you into all truth Him carnall and worldly men that value nothing but the visible pomps and powers of the world they that have looked for a temporall glorious Messias shall make nothing of because he is farre from any part of that he is not so much as visible to outward eyes but only by inward effects and so neither known nor valued

himself shall joyne together with the Jewes to destroy me and when they doe so shall find nothing to lay to my charge nor indeed have they power to doe me any hurt Satan whose office it is to be Gods executioner on sinners finds no sinne in me so to punish and so could not put me to death but that in obedience to my Fathers will I mean voluntarily to lay down my life Arise from table let us be gone meet whatever comes and to shew you how willing I am to lay down my life let us goe to the place where Judas waits to betray me ch 18. 3. Annotations on Chap. XIV V. 15. Love The notion of loving God in Scripture but especially in the New Testament seems most fitly to be taken from one most eminent act and expression of love amongst all men viz. that of doing those things which are esteemed most gratefull and acceptable to the beloved either as tending most to his good or any other way most desirable to him For this indeed is the one expression of loving one another all other being effects of love to our selves But because God wants no contributions of ours to the advancing of his good or indeed of his glory and our onely way of doing gratefull things to him is our performing what he commands therefore it is consequent that our obedience to the will or commands of God in the highest and most perfect manner is styled the loving of him being indeed the prime if not only way of demonstrating our love to him So here If ye love me keep my commandements if ye are so affected to me as to desire to gratefy me obedience to all my precepts is the way of doing it So v. 21. He that hath my commandements and keepeth them he it is that loveth me c. and I will love him and as the most gratefull thing to him that can be done from one lover to another I will shew my self to him So v. 23. If any man love me he will keep my word my father shall love him and we will as the most gratefull obliging thing again come to him and make our abode with him and so v. 24. 1 Joh. 2. 5. He that keeps my word in him is the love of God made perfect and ch 5. 3. this is the love of God that we keep his commandements And so saith Christ ye are my friends if ye doe whatsoever I command you From whence it is that as in some places compared together love is equivalent or parallel to keeping the commandements of God as Exod. 20. 5. Deut. 5. 9. Gal. 5. 6. compared with 1 Cor. 7. 19. and disobedience to enmity Rom. 8. 7. Jam. 4. 4. so the whole condition available to our acceptation with God and salvation is oft express'd by this style of Love And because those duties that are to be perform'd to God immediately are most acceptable and gratefull to him but especially that of confessing him and in despight of dangers and death it self keeping close to him therefore that is many times express'd by loving of Christ 1 Cor. 8. 3. 16. 22. Ephes 6. 24. Ja. 1. 12. Revel 2. 4. Another notion there is of the love of God a desire of union and neer conjunction with him but this but seldome look'd on in the Scriptures V. 16. Comforter The word Paraclete in the Greek comes from a word of a large and so ambiguous signification and consequently may be rendred advocate exhorter or comforter and every one of these doe fitly accord to the offices of the Holy Ghost among the Apostles on whom he was to descend and ever since in the Church and therefore ought not to be so rendredby any one of these as to exclude the others but to be left in the latitude of the signification which belongs to the Greek word Yet the truth is one notion there is of the word which seems to be especially referr'd to both here when he is called Paraclete and c. 16. 8. as shall there appear and that is the first notion that of an advocate or interlocutor an advocate of the Christian's cause with God Rom. 8. 26. and so also with men teaching the Apostles what they shall say when they are brought before Kings c. Mat. 10. 20. and an advocate or actor of Christs cause against the world of unbelievers and crucifiers Joh. 15. 26. and efficaciously convincing the adversaries Joh. 16. 8. and this is the notion of the word retained among the Talmudists who continue the Greek word without the termination and set it in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accuser And proportionably to what is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must I suppose be resolved of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9. 31. not that it be restrained to note comfort particularly but be taken in the latitude for the whole work of the ministery to which the Apostles were set apart and consecrated and enabled by the Holy Ghosts coming down upon them and so indeed the word is generally used in the Acts to denote the preaching of the word speaking to the people as the Apostles did in the synagogues or elsewhere to tell them their duty of all kinds So Act. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summe of his speech or sermon to them all was that they should cleave unto the Lord. So Act. 14. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching to or interceding with them to abide in the faith and 15. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 22. with much speech they exhorted or taught or preach'd to the brethren So ch 16. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they preach'd to or exhorted them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 15. a word of exhortation according to their custome of saying something seasonably to the people at their publick assemblies after their reading of the Law c. So Act. 15. 31. the whole message of the Synod at Jerusalem and their decision of the controversie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhortation V. 20. And I in you The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this writer especially hath oft a peculiar elegancy in it and is not fully understood but by adding the word So in the rendring of it so also I and then it hath an influence on the former part of the period and makes that the first part of a similitude or comparison as it is it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second Thus it is oft in other places see c. 6. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he remaineth in me so also I in him So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God abides in him so he also in God and again v. 16. and here in this verse where two parts not three of conviction seem to be set down as the effects of Christs resurrection c. 1. They shall

man 21. Wherefore of these men that have companied with us all the time that the Lord Jesus went in and out among us 22. Beginning from the baptisme of John unto that same day that he was taken up from us must one be ordained to be a witnesse with us of his resurrection Paraphrase 21 22. It is therefore our duty according to this prophecie to make choice of some one of these persons that are now here with us v. 15. and who have continued with us ever since Jesus undertook to teach us and to rule us as a Master disciples even from the time that John baptized him presently after which Jesus began to call and gather disciples Joh. 1. 43. Mat. 4. 12. 17. 18. Mar. 1. 17. till his assumption to heaven that so he may be taken into the Apostleship see v. 8. to perform that which Judas should have done that is ●oe and preach the Gospel now much more confirmed by the miracle of Christ's rising from the dead in those cities and 〈◊〉 which were or had been if he had not thus dealt assigned Judas 23. 〈◊〉 they appointed two Joseph called Barsabas who was surnamed Justus and Matthias Paraphrase 23. And the eleven to whom this speech was addrest v. 15 16. pitch'd upon and proposed two leaving it to the lo●s to decide which of them it should be 24. And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen Paraphrase 24. And the Apostles prayed and said O Lord that knowest the secrets of all hearts be thou pleased to direct the lot to him whom of these two thou hast chosen 25. That he may take part of this ministery and Apostleship from which Judas by transgression fell that he might goe to his note k own place Paraphrase 25. That he may take that part of the charge which did or should have belonged to Judas but was deserted and forsaken by him and so betake himself to the discharge of it 26. And they gave forth their lots and the lot fell upon Matthias and he was note l numbred with the eleven Apostles Paraphrase 26. And they put in two lots one for Joseph another for Matthias and Matthias being chosen by the lots was received in to make up the number of the twelve Apostles and to perform that office which belonged to him as such see v. 22. viz. to preach Christ and testifie that he was risen from the dead and was by that declared to be the Messias or Son of God in power Annotations on Chap. I. V. 5. Baptized with the Holy Ghost What is meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall be baptized with the holy Ghost in this place is determined by the circumstance of the time then future and yet not many daies after Christs speaking of it And it is clearly meant of the holy Ghosts visible descending upon the disciples c. 2. 2. by which he should doe two things especially 1. He should give them testimony of the truth of all that Christ had said unto them Joh. 15. 26. as by his descending on Christ at his Baptisme he testified and thereby God the Father himself that Christ was the beloved son of God in whom he was well pleased i. e. who declared nothing but the truth and good pleasure of God to them 2 ly He should testifie to others that whatsoever they should teach was also the will of God and so authorize them for the solemn testifying of Christs resurrection c. give them power and commission and graces to discharge their whole ministery as witnesses now designed and pointed out by him to declare and testifie to all Israel what Christ had done and said in their presence v. 8. and that he was risen from the dead v. 22. This may the more appear by taking notice of the opposition here set betwixt Johns baptizing with water and the baptizing of the Apostles with the Spirit here spoken of To baptize is to wash or purifie belonging to all the kinds of purifications among the Jewes see Note on Mar. 7. c. and from thence more especially to the receiving of Proselytes admitting Disciples This John did after the manner of the Jewes by water onely or by the ceremony of immersion in water which among them was the way of sanctifying any thing i. e. fitting or setting apart for holy uses and therefore the Priests washings of himself before his officiating are called in the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joma c. 3. § 3. sanctifications Beside this John did nothing else to his disciples or those that came in to him upon his preaching But Christs disciples that were to be consecrated to an office in a more eminent manner then Johns being to have the whole power of disseminating the Gospel and governing the Church of Christ after him were not only to be received in as Proselytes with that ceremony of washing but God from heaven was visibly to instate this power upon them and withall to testifie the truth of that doctrine which they were to preach And this was to be done by the holy Ghosts descending in a visible manner i. e. revealing himself gloriously by the appearance of Angels whose appearance signifies Gods peculiar presence And thus we see it fulfilled Act. 2. 2 c. And what befell the Apostles there as the first fruits of the Church of the Jewes converted to Christianity the same was in the effects of it vouchsafed by God to Cornelius and his family as the first fruits of the Gentile-converts Act. 10. 44. which saith S. Peter put him in mind of this speech of Christs that John baptized with water but ye shall be baptized with the holy Ghost c. 11. 16. i. e. was a demonstration to him that God had accepted these Gentiles and so that they were fit to be baptized Act. 10. 47. By this will appear the meaning of those places in the Gospels Mat. 3. 11. I baptize you i. e. John baptizeth you with or by water that was the ceremony of his receiving men to repentance or absolution and pardon of sin upon repentance and that was all that John did but he that comes after me he shall baptize you with the holy Ghost and with fire i. e. Christ shall send the Holy Ghost in a glorious appearance in flames of fire to come down visibly upon you and so to assure you of the truth of the doctrine which I teach you or else as fire was used for consecration fire upon the altar to devour the sacrifice and that fire first coming down from God to doe it Levit. 9. 24. and fire from the altar a coal from thence to touch Isaiahs lips and set him apart for his Prophetick office to separate and consecrate you for your Apostleship and after that upon all unreformed impenitents he shall come with fearfull judgements see Mat. 3. 11. Act. 2. 17 19. c. So 't is

also Luc. 3. 16. mentioning both the holy Ghost and the fire too though Mark 1. 8. and John 1. 33. mention not the fire but only the holy Ghost Besides these two speciall uses of the holy Ghosts descending on them one common constant use there was also which belonged to all Christians not only Apostles as appears by Joh. 7. 39. where Christ mentions the Spirit which not only the Apostles but believers in common i. e. all Christians should receive after his Ascension the giving them strength to perform what God now required of them and therefore all that came into the Christian Church as proselytes of Christ not only those that were set apart for the ministery are said to be born a new i. e. received as Christian proselytes and baptized with water and the holy Ghost Joh. 3. 5. not only made partakers of the ceremony of Johns Baptisme water which signifies purging from sinne but over and above that made parrakers of the holy Ghost being received into the Christian Church by those on whom the holy Ghost came down Act. 2. and that not onely for themselves to confirm the truth of Christs preaching and to give them their commission but also to rest upon them as the founders of the Christian Church so that they might communicate the benefit and influences of it to others to the end of the world so farre as was usefull to the condition of every one And that is to fit every one and enable him to discharge that calling whereunto he is admitted As if he be admitted barely into the Church to be a Christian then beside water wherein he is baptized after the manner of all other Proselytes he hath also from God by the Apostles blessing of him the holy Ghost bestowed on him i. e. those benefits of it which belong and are necessary for every Christian viz pardon of sinne and grace to lead a new life and this styled being born a new of water and of the holy Ghost Joh. 3. 5. and is int●●ted to be an effect or consequent of Christs Ascen●● v. 13 14. after which it was that the holy Ghost came down upon the Apostles here and to be a superior thing and that which more effectually tended to the salvation of believers that is Christians Joh. 3. 15. then either the Jewish or Johns Baptisme which being the Baptisme of water alone was not able to bestow this and therefore it is that they that had been baptized onely with Johns Baptisme Act. 19. were by the Apostles when they knew it baptized farther in the name of the Lord Jesus see c. 2. Note d. In like manner they that were admitted into the Church to any speciall function as to that of Bishops which consisted in the exercise of Censures and in the power of ordaining others or c. 6. to that of Deacons and of Presbyters afterwards who had some parts of sacred functions communicated to them that of preaching the Gospel Act. 8. 12. and of baptizing were thus admitted also by the Apostles and after them by the Bishops their successors by laying their hands on them and blessing or consecrating them that is giving them the holy Ghost also that is that externall commission which here they had by the holy Ghosts descent upon them and also for some time extraordinary gifts of tongues and miracles and prophecying usefull for the discharge of those functions V. 7. The seasons The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifies an opportunity or seasonable time sometimes also signifies a moment or least particle of time Thus 't is wont to be defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that wherein there is no time And so it seems to signifie here where Gods reserving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and moments in his own hands so that they shall not be known by them seems parallel to the day and hour knoweth no man the day and the times noting a larger proportion of time and the hour and the moment a lesser and accordingly the Vulgar reads vel momenta or moments V. 9. A cloud The appearance of Angels is ordinarily described by a cloud as hath been formerly said and so here the clouds receiving him signifies the Angels receiving him Thus when Exod. 25. 22. it is said of the covering of the arke There will I meet thee and commune with thee from betwixt the two Cherubims c. It is Lev. 16. 2. I will appear in the cloud upon that propitiatory or covering of the ark V. 13. An upper roome It is said by the writer of this book Lu. 24. 53. that the Apostles after Christs Assumption returned to Jerusalem and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually in the temple praising and blessing God which clearly signifies that the Temple at Jerusalem was the place not of their continuall abode but of their constant daily performance of their devotions see Lu. 2. 37. and so he concludes that Gospel And here where he begins another book and in that the story after the Ascension of Christ and so repeats that again v. 9. c. he adds v. 12. as he had said in the Gospel that they returned to Jerusalem and when they came thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went up into an upper room and there that is in that upper room saith he the same S. Luke that before had said they were continually or at the times of devotion constantly in the Temple all the eleven disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continued unanimously in prayer and supplication that is did there daily perform their devotions and religious offices manifestly referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upper room where they daily did so And so ch 2. 1. where they are said to be all unanimously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together a phrase to denote their sacred assemblies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sure denotes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper room as the constant place of their daily devotions From the comparing of these two places and the phrases used in the severall places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were continually and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were continuing being perfectly equivalent some difficulty would arise how the Temple should by the same historian be set down as the daily constant place of their devotions in one place and the upper room in the same manner and phrase to be it in the other were not this way of reconciling that difficulty neer at hand taken notice of by some late Criticks but not favoured by others viz that the Temple had many chambers and upper rooms in its circuit which served not only for the uses of the Priests and for the keeping of the holy things but stood open some of them for religious meetings also So 1. Chron. 28. 1. in the pattern that David gave to Solomon we have expresse mention of the Porch and the houses thereof and of the treasuries thereof and of the upper chambers thereof

sufficiently appears to denote not a naturall sleep such as men dis-spirited with fasting may be thought apt to fall into which the mention of Peters fasting in the beginning of the verse hath made some men apprehend of it but a transportation or trance into which he was cast by God or a binding up his outward senses which is answerable to a deep sleep such as Adams was Gen. 2. when the rib was taken out of him to make him capable of the vision or revelations of Gods will which here he was to receive To which purpose 't will be observable that Gen. 17. 3. when the Hebrew text saith Abraham fell on his face and God talked with him the Hierusalem Talmud reads Inclinavit se Abram super faciem ejus obstupuit Abraham bowed himself upon his face and was astonish'd where the obstupuit and was astonish'd is clearly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the Hebrew word signifying as was said both astonishment and trance wherein God talked with him by way of vision to his understanding not to his senses V. 38● Anointed That the use of oyle among the Jews was for festivals hath been said Note on Mat. 26. c. and consequently the custome of anointing notes a solemn entertainment of any one water to wash the feet and bread to eat was allowed to every of the guests but not so the fatted calf but when they would expresse a great joy and welcome and making merry as in the return of the prodigal And so in like manner the anointing or powring oyle on the heads of the guests is the highest expression of acknowledging and testifying the greatest joy and so called the oyle of gladnesse Psal 45. 8. that is to be found among them This anointing therefore from hence came to denote the preferring one before another and the Targum generally renders it by a word which signifies preferring or advancing and so became the ceremony of consecrating to any speciall office and so was ordinarily used in the installing men to offices of any eminence From hence as in many other things doth the word come to be used Metaphorically for any that is preferred before or set over others Abraham and the Patriarchs that must not be touch'd in the Psalmist are called Gods anointed that is persons by God preferred and advanced before others taken into his speciall care and so signally testified to be by Gods dealings towards them And so the anointed of the Lord are those whom God hath set over other men Agreeable to this is it that that eminent person prophesyed of by Moses whom God should send and whom they were to hear is generally known by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed the Messias or Christ because he was thus preferred by God Psal 45. and Heb. 1. 9. above his fellowes men and Angels themselves According to this notion it is that when the Holy Ghost came down on Christ and thereby by a voice from heaven Thou art my beloved Son in whom I am well pleased mark'd him out as the person whom God had sent of whom John therefore said that he was greater then he and preferred before him it is express'd by the Prophet in these words The spirit of the Lord is upon me because the Lord hath anointed me to preach c. Isa 61. 1. and Lu. 4. 18. that is the Lord hath preferred me before others and set me apart to this office as he hath no other man So again Act. 4. 27. Thy son Jesus whom thou hast anointed that is marked out to be that beloved sonne of thine which was done at the Spirits coming down upon him which therefore must be resolved to be the meaning of anointing him in that place And so 't is evidently in this place How God hath anointed him with the holy Spirit and with power that is whom God by those two meanes the descent of the Spirit upon him and the power of miracles as by privileges and markes of prelation preferred and dignified beyond all others that ever were in the world and demonstrated him to be that promised Messias This use of the phrase being so remarkable of Christ and so particularly applyed to this respect of the Holy Ghosts testifying of him and setting him apart for his office for the very testifying that he was Gods beloved son who was to be heard before all others is the enstalling or consecrating him to his prophetick office to teach the world is farther enlarged to the Apostles of Christ on whom the Holy Ghost afterward descended in like manner and even to all other faithfull Christians also 2 Cor. 1. 21. where with the phrase of confirming them into Christ that is giving them assurance of the truth of Christs being the Messias as an oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation is joyned also Gods having anointed them which signifies Gods having afforded them such speciall favour and giving them such evidences and testimonies of the truth of that they were to believe viz. the Holy Ghosts descending upon the Apostles which was one assurance of Christs being the true Messias and the Miracles which they wrought was another which being not so peculiar to the twelve Apostles but that like the oyle on Aarons head it descended to the beard and to the skirts of his clothing it is communicated by S Paul to himself and the believing Corinthians also see Note on c. 2. d. From this last place thus understood will appear also what is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unction 1 Joh. 2. 20. which the Christians or believers to whom he writes are by him said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Holy that is I conceive from the holy Ghost The Holy Ghost by descending on the Apostles had taught them all things that is given them assurance that what Christ had preached was true and consequently that he being the true Messias all other contrary teachers were false-teachers and to be avoided This testimony from heaven afforded the Apostles and attendant on that the power also of doing Miracles in Christs name allowed to many others in the Church of the first times was the foundation of beliefe to that and the whole succeeding Church and therefore that privilege as it was allowed them being call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unction is said there to belong to these believers They have it that is either the extraordinary gifts of the Spirit in the Church or else the benefit of it the evidence of those truths which the coming of the Holy Ghost confirmed belongs unto them and therefore as that descent of the Holy Ghost was said to teach them all things so here they which have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know all things that is have sufficient evidence thereby of the truth v. 21. that is of the Gospel or that Jesus is the Messias v. 22. and that what they had received

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.

18. my earnest exhortation to you is that you purifie your selves from the sins of all kinds that are now crept in among you particularly from the pollutions of the flesh that your idol-feasts are apt to betray you to and of the spirit as pride faction schisme c. preferring false teachers before us which planted Christ among you practising to the end all manner of piety with all diligence see note on Phil. 2. c. 2. Receive us we have wronged no man we have corrupted no man we have defrauded no man Paraphrase 2. The false teachers that you receive so willingly injure you defile you and either defraud or perhaps seduce you into abominable sins See Ephes 4. 22. and 2 Pet. 1. b. But we have been far from doing any of these and therefore are fitter to be embraced by you c. 6. 14. See Rom. note i. 3. I speak not this to condemne you for I have said before that you are in our hearts to dye and live with you Paraphrase 3. I speak not this to bring any evill report upon you for I love you most passionately as I said before 4. Great is my boldnesse of speech toward you great is my glorying of you I am filled with comfort I am exceeding joyfull in all our tribulation Paraphrase 4. My freedom see note on Jo. 7. a. in mentioning your faults is great indeed but withall I am as free in boasting of your obedience and though I have had much grief and fear v. 5. through the sins that were among you yet the joy which I take in your repentance is extreamly more abundant then the sorrow was 5. For when we were come into Macedonia our flesh had no rest but we were troubled on every side without were fightings within were fears Paraphrase 5. For the truth is all our journey long from Ephesus to Macedonia Act. 20. 1. we had a sad time of it for as we met with many oppositions from others so the many fears we had concerning you were very troublesome to us 6. Neverthelesse God that comforteth those that are cast down comforted us by the coming of Titus Paraphrase 6. But through the mercy of God who relieves those that are in greatest want of relief Titus's coming freed us from all 7. And not by his coming only but by the consolation wherewith he was comforted in you when he told us your earnest desire your mourning your fervent mind towards me so that I rejoyced the more Paraphrase 7. And it was not the bare presence of Titus that was such solace to me but the news that he brought me and with which he himself was so much comforted to wit the news of your panting after me lamenting most sadly the sins that I had in my former Epistle laid to your charge and your earnestnesse for me against those that traduced me 8. For though I made you sorry with a Letter I doe not repent though I did repent for I perceive that the same Epistle hath made you sorry though it were but note a for a season Paraphrase 8. So that now though those directions of mine in my first Epistle brought the censures of the Church upon some of you for so I find they did though but for a time with place for speedy remission upon reformation I have no reason to be sorry for what I did though the truth is I was a while sorry for it and wish'd I had not been so severe 9. Now I rejoice not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner that ye might receive damage by us in nothing Paraphrase 9. But now that I hear what successe it hath found among you what reformation hath been wrought by it I professe my self to rejoyce not that you had the censures inflicted on you but that those censures produced that effectuall reformation and change for you were dealt with according to the custome of Evangelicall Discipline And so 't is clear enough that you have not been damnified by me in this matter but much advantaged thereby 10. For godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death Paraphrase 10. For that Discipline which Christ hath now ordained in his Church see 1 Cor. 5. note c. is very proper to work such change of mind as shall advance to a constant persevering durable forsaking all known sinnes see note on Rom. 10. a. whereas the punishments which are usuall in the world ordinarily end in the taking away of mens lives or somewhat analogicall to them in a lower degree 11. For behold this self same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things you have approved your selves to be clear in this matter Paraphrase 11. And an evidence thereof I have in you whose having the censures of the Church inflicted on some of you hath wrought a vehement care to make all right again a clearing of the guiltlesse a displeasure and disdain against the guilty fear of my displeasure desire to give me satisfaction earnestnesse to reform yea to deny your selves lawfull liberties by way of penance for the former inordinacies And so you have done all that is possible toward the acquitting your selves in this businesse 12. Wherefore though I wrote unto you I did it not for his cause that had done the wrong nor for his cause that had suffered wrong but that our care for you in the sight of God might appear unto you Paraphrase 12. When therefore I wrote so sharply to you the interpretation which you are to make of it is this that it was not out of any disposition of severity against them that had committed those crimes the fornicators and incestuous person 1 Cor. 5. 1. the man that sued his brother c. 6. 1. nor out of any partiality of kindness to them that had been sufferers by those crimes him that was defrauded 1 Cor. 6. 8. or disturbed with law-suits before the heathen judicatures v. 1. but onely to expresse my care of you that by my writing to you in that manner you might discern how diligent I am to doe you any good 13 Therefore we were comforted in your comfort yea and exceedingly the more joyed we for the joy of Titus because his spirit was refreshed by you all Paraphrase 13. And by this means I have received much matter of joy hearing what good effects the censures had wrought upon you and this joy was very much increased to see how Titus was joyed and inwardly inlivened by you 14. For if I have boasted any thing to him of you I am not ashamed but as we spake all things to you in truth even so our

causeth through us thanksgiving to God Paraphrase 11. Having enough to be very liberal at all times which is a most desirable condition and that which brings in thanksgiving and glory to God 12. For the administration of this service not only supplieth the want of the saints but is abundant also by many thanksgivings unto God Paraphrase 12. This charitable and serviceable ministring to and supplying of other mens wants being not only a means to relieve those Christians that are in necessity see note on Mar. 12. b. and so a charity to our brethren but also an invitation and obligation of many mens gratitude unto God and so an occasion if not a speciall act of piety also 13. While by the experiment of this ministration they glorifie God for your professed subjection unto the Gospel of Christ and for your liberall distribution unto them and unto all men Paraphrase 13. Whilst men that see and observe this charity and distribution of yours to the distressed Christians in Judaea blesse and magnifie the name of God first that ye are so ready to believe and obey the Gospel of Christ to confesse Christ by doing what he commands and secondly that by your liberality these poor saints and all others in their sympathy with them doe receive so much benefit from you 14. And by their prayer for you which long after you for the exceeding grace of God in you Paraphrase 14. And lastly they are hereby raised up to pray for you out of that passionate love and affection toward you which the fight of the abundant virtues and graces of God in you doe work in them 15. Thanks be unto God for his unspeakable gift Paraphrase 15. For all this goodnesse of God to you and by you to others his name be ever praised Annotations on Chap. IX V. 8. Make all grace abound There is no way of rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Active sense to make abound and that hath been formerly noted to be ordinary in the New Testament see Note on Mar 14. f. The Greek wanting the Hebrew conjugation Hiphil which denotes making to doe a thing and having no way to supply it but by using the Active voice in that sense so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signifie Neutrally to abound but also to make any man or thing to abound Of which kind there be innumerable examples And so the making their charity to abound toward them here that is Gods blessing their liberality so that it shall enrich in stead of impoverishing them will be all one with the encreasing the fruits of their righteousnesse v. 10. their righteousnesse there signifying their charity as hath been oft shewn and the plenty consequent to their exercises of that virtue being proportionable to the fruit that comes by sowing the hundred-fold encrease which Christ promises even in this life to those that forsake or part with any thing for his sake and accordingly 't is there joyn'd with multiplying their seed where their acts of charity are figuratively call'd their seed and the blessings consequent thereto the fruits of it CHAP. X. 1. NOw I Paul my self beseech you by the meeknesse and note a gentlenesse of Christ who in presence am base among you but being absent am bold toward you Paraphrase 1. Now I that Paul that am so calumniated by some among you and said by way of reproach to be mild and contemptible when I am personally present with you but when I am absent severe and confident toward you I exhort you by the meeknesse and gentlenesse of Christ which was so remarkable in him and which I shall not be ashamed to imitate be I never so vilified for it And as I exhort you so 2. But I beseech you that I may not be bold when I am present with that confidence wherewith I think to be bold against some which think of us as if we walked according to the flesh Paraphrase 2. I beseech God or you that at my coming I may not have occasion to exercise that severity which I think my self obliged to exercise against some who accuse me for a weak behaviour in my Apostleship as either fearing or flattering of men too mild on one of those grounds 3. For though we walk in the flesh we doe not warre after the flesh Paraphrase 3. For though I am an infirm person obnoxious my self to many afflictions and distresses for which you are apt to despise me yet doe I not exercise my Apostleship in a weak manner or by weak weapons 4. For the note b weapons of our warfare are not carnall but mighty through God to the pulling down of strong holds Paraphrase 4. For the instruments of our Apostleship the censures of the Church are not weak or contemptible but such as have a divine force upon the conscience for the beating down all the fortifications which are raised in us against the power of the Gospel or subduing the most refractary offenders 5. Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ Paraphrase 5. But I use the censures of the Church to bring down all the disputings and reasonings of mens understandings against the Christian doctrine all notions and conceits of vain hereticall men to the acknowledgment and practice of the truth 6. And having in a readinesse to revenge all disobedience when your obedience is fulfilled Paraphrase 6. And truly thus I am resolved when you have made good your obedience reduced your selves to good order and demonstrated that to punish those that remain refractary with severity enough For when the whole Church lies in disobedience those acts of severity are not so fit to be used but when the reformation of the greater part is so conspicuous that it may be prudent to proceed against the refractary then I shall not fail in my duty but inflict these censures as shall be fit 7. Doe ye look on things after the outward appearance if any man trust to himself that he is Christs let him of himself think this again that as he is Christs even so are we Christs Paraphrase 7. Doe you judge so slightly and as the weakest and most passionate men are wont only according to outward appearances If any man out of confidence that he is a speciall favourite of Christs think fit to despise me let him consider and by all those arguments by which he will be able to conclude that he is the Disciple or Apostle of Christ he will be 〈◊〉 to conclude it of me also 8. For though I should boast somewhat more of our authority which the Lord hath given us for edification and not for your destruction I should not be ashamed Paraphrase 8. Nay if I should pretend to some more authority from Christ then hath been given to others all

〈◊〉 〈◊〉 〈◊〉 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 pu●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 〈◊〉 〈◊〉

〈◊〉 〈◊〉 〈◊〉 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 Poly●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 follow●s as the consequent of his praying for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause I write these things being absent that b●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 schisme● 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 halc●onian daies of peace to serve him in the publick assemblies Thus S. Ignatius in his Epistle to the Smyrnaeans making a motion to t●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

secret will of his of which there can be no cause or motive rendred but his own free mercy and purposed resolution which till now hath been kept as a mystery no man imagining that God ever intended any such thing but which he had long since proposed to himself and referred in his wise dispensation to be performed and delivered out at this season in these last and worst times when the sinnes of men being advanced to such an height it might rather have been expected that God should proceed to execute vengance on them This I say which was the just time that God had resolved on for this purpose to gather together his dispersions as it were and to unite all in Christ to bring into the pale of the Church a whole world of believers the very Gentiles see note on Col. 1. c. all discrimination being removed by Christ through his death and resurrection 11. In whom also we have note c obtained an inheritance being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Paraphrase 11. Through the same Christ I say by whom we Jewes have had the will of God revealed to us now above all that we ever had before the Gospel being first preached unto us Act. 3. 26. and those of us which have believed taken possession of as of a patrimony or portion assigned and set apart to God to serve him in holinesse according to the secret counsel of him who had long since decreed and determined this of his own free mercy to us 12. That we should be to the praise of his glory who first trusted in Christ Paraphrase 12. To this end that we that were first converted to Christianity might publish and preach and make known the Gospel to all others and set it out as illustriously as might be 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy Spirit of promise Paraphrase 13. By whom also it is that ye Gentiles though after called yet now also having heard and believed the Gospel by which you are escaped out of your idolatrous sinfull course are in like manner secured and marked out by God for good by receiving that Spirit which is promised to believers and which is the mark of all those whom God receives see note on c. 4. 30. k. 14. Which is the note d earnest of our inheritance untill the note e redemption of the purchased possession unto the praise of his glory Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us grace pardon salvation and all the inheritance that God will instate upon his children and this on purpose to purchase to himself a peculiar people living gracious and godly lives which tends so much to the illustrating of his grace and glory 15. Wherefore I also note f after I heard of your faith in the Lord Jesus and love unto all the saints Paraphrase 15. Considering therefore this mercy of God as to others so particularly to you both knowing my self the good successe of my preaching the faith among you and having received advertisement of your great proficiency in it since the time I was among you and of that ins●parable effect and branch of it your great charity to all Christians that want your assistance 16. Cease not to give thanks for you making mention of you in my prayers 17. That the God of our Lord Jesus Christ the father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him Paraphrase 16 17. I cannot choose but as I pray for you continually so give thanks for you to God continually also farther beseeching the same God who is known now to us by a more glorious title then that of the God of Abraham even the God of our Lord Jesus Christ whom he hath own'd on earth and now raised and set at his right hand in heaven and who is the author as of raising Christ gloriously from the dead so of all grace and blisse and glory to all that are obedient to the faith that he will bestow on you all things needfull to a Christian Church the gift of understanding the highest natural and spiritual truths the skill of veiling the highest conceptions speaking parables c. and of understanding and interpreting prophecies and discerning Christ and his doctrine in them See note on 1 Cor. 1. c. 18. The eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints Paraphrase 18. That by this means of illumination ye may be furnish'd to all spiritual uses discerning throughly what is the benefit of his calling us to Christianity and what the glorious blessed condition of those graces of his which are distributed among Christians here as also of those endlesse joyes which are now instated on all penitent obedient faithfull servants of his as an inheritance to the children infinitely above that Canaan that was bestowed on Abraham's posterity 19. And what is the exceeding greatnesse of his power to us-ward who believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Paraphrase 19 20. And withall the infinitenesse of his power that hath been engaged in this work toward us believers in subduing our enemies sin and death the punishment of sin and raising us sinners first to a new and then to an eternal life which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave and exalting him to the highest degree of glory next to himself in heaven An embleme and essay of the methods which he hath now used toward us by the preaching of the Gospel to raise us from the grave of sin to a new Christian life and from thence to a glorious eternity 21. Farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Paraphrase 21. Farre infinitely farre above all those rulers and potentates that have but fading power by whom he was here put to death ye above the highest degree of Angelical powers that inhabit heaven to all eternity 22. And hath put all things under his feet and gave him to be head over all things to the Church Paraphrase 22. And by so doing gave him victory and superiority over all his enemies and constituted him the Prince of his Church who should till the day of doom have in his hands the sole disposing of that every one that is placed in any power therein moving regularly

note on Gal. 2. c. 2. If ye have heard of the dispensation of the grace of God which is given me to you-ward Paraphrase 2. Which you cannot chuse but know if you understand see note on c. 1. f. any thing of my Apostleship my commission to preach and constitute Churches among you Gentiles 3. How that by revelation he made known unto me the mystery as I wrote afore in few words 4. Whereby when ye read ye may understand my knowledge in the mystery of Christ Paraphrase 3 4. To wit that Christ shewed to me by revelation or vision that great secret of sending the Gospel to the Gentiles of which I have said a little already in this Epistle c. 1. 9 c. by which you may discern if you read and consider somewhat of that secret or mystery which I speak of 5. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit Paraphrase 5. Which mystery in the former ages was so farre from being revealed to men that it was generally thought unlawfull to converse or have any thing to doe with the Gentiles till now the contrary hath been revealed as to Peter Act. 10. so particularly to me v. 3. and generally to the Apostles and others that received visions to that purpose and extraordinary gifts for the benefit and use of the Church the gifts of tongues c. on purpose that they might preach to all nations 6. That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the Gospel Paraphrase 6. viz. That the Gentiles were to be taken in with the Jewes into the same inheritance and have part in all the pardon and grace acceptation and reward which is now made over to believers in Christ that they were to be members of Christ and so receive influences from the head as well as the Jewes that they were to partake of all the promises made in Christ and that the preaching of the Gospel to them was to be a means of all this 7. Whereof I was made a minister according to the gift of the grace of God given unto me by the effectual working of his power Paraphrase 7. In which work I have been made use of as an instrument God out of his free grace to me that was a persecutor being thus pleased to employ me and by the gift of tongues and miracles c. fitting me for the discharge of it 8. Unto me who am lesse then the least of all saints is this note a grace given that I should preach among the Gentiles the unsearchable riches of Christ Paraphrase 8. I I say who am the unworthiest person and most unfit for such an office have yet had this dignity this favour this commission vouchsafed to me to make known to the Gentiles this bounty of Christ's toward them in receiving them freely into covenant without those impositions of circumcision c. which were required of the Jewes A thing which could not by any clue or search have been found in the Jewish Law if Christ had not commanded and I and other Apostles received revelation to doe it 9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ Paraphrase 9. And to let all men see what this mystery is which hath so long lain hid in God who as he created all things at first by Jesus Christ so hath now wrought this great work of new creation of regenerating the Gentiles calling them out of their heathen idolatries by Christ also but is now communicated to the world see note on Acts 2. d. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God Paraphrase 10. That by what is now done in the Church the very Angels may now come to know that which before they knew not the great variety of God's wise dispensing of things as in his dealing formerly with the Jewes so now in calling the Gentiles to the light of the truth and knowledge and practice of all Christian virtue 11. According to the eternal purpose which he purposed in Christ Jesus our Lord Paraphrase 11. According to that which he had before-hand decreed in Christ of the several ages of the world to dispose things after that manner that in the last age these worst of men the heathen idolaters should have Christ revealed to them 12. In whom we have boldnesse and accesse with confidence by the faith of him Paraphrase 12. Through whose mediation the Gentiles all that believe have now boldnesse given them and liberty to approach see note on Joh. 7. a. and addresse themselves to God with confidence of reception and acceptation 13. Wherefore I desire that you faint not at my tribulation for you which is your glory Paraphrase 13. And therefore I that am persecuted for this reason peculiarly because I preach to the Gentiles which the Jewes think to be unlawfull and 't is not strange they should when it was a mystery not formerly revealed to the very Angels v. 10. doe desire and pray first for my self as after he prayes for them v. 16. that I be not amated at any thing that befalls me in this cause or I doe beseech you and pray for you that you be not discouraged or stopt or amated see note on Luk. 18. a. in your course upon consideration of the sufferings that have fallen on me for your sakes that is because I converse with and preach to you or assert this dealing of God toward the Gentiles which should be rather matter of glorying or rejoycing to you 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ Paraphrase 14. For this cause I humbly beseech God daily for the sake of his dear son Christ Jesus our Lord 15. Of whom the whole family in heaven and earth is named Paraphrase 15. Through whom it is that the whole world of men Gentiles as well as Jewes see note on Col. 1. c. are now acknowledged and owned by God as children called after his name Christians received into his family upon their receiving of the faith 16. That he would grant you according to the riches of his glory to be strengthned with might by his Spirit in the inner man Paraphrase 16. That according to the abundance of that power by which he hath called you to the faith and wrought in you obedience to it he will also by his Spirit give you to grow in all inward strength and abilities of the soul to perform all holy duties 17. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love Paraphrase 17. That ye may continue constant in the faith of Christ and

of them having an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a several distinctcommission from Christ immediately and subordinate to none but the supreme donour or Plenipotentiary The second title is that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of truth and the basis of that pillar The houses anciently were built on pillars Iudg. 16. 26. where we find the pillars whereupon the house standeth and v. 29. the two middle pillars whereon the house stood and on which it was born up and upon the removing of which the house fell and so when the Psalmist describes the land by this similitude of an house he supposeth it set on pillars and the feeblenesse of those pillars when they want bearing up are an evidence of the weaknesse of the earth The earth is weak and the inhabitants thereof I bear up the pillars of it Psal 75. 4. Now of a pillar it is known that it receives the usefulnesse from the basis on which it stands which being so set that it cannot sinke the pillar being firmly fastened on that and standing upright it is able to bear a vast weight of building laid upon it And so these two though several in themselves yet joyning together and consolidated into one they doe as one not severally support what is laid upon them A like expression we find in the Jewish writers from whence it seems to be imitated as when Maimonides in his first volume lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins his first Hilchot called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of foundations and the pillar of wisdome is to know there is a first being c. which phrase though it differ from this in speaking of a first absolutely first foundation whereas this speaks indefinitely of a foundation yet it agrees with it in this that foundation and pillar are joyned together to signifie not severall but one and the same title It is therefore necessary so to render these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar and ground that they be not distinct titles of the house of God a pillar one and a basis another but by the figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one described by two a pillar upon its basis which firmly sustains that which is built and erected upon it And so is the house of God the Churche both Universall of Christ and under him of all the Apostles and each particular of each single Apostles plantation this pillar erected firmly upon the basis to sustain to uphold the truth of Christ which being by Christ and his Apostles erected as a roof upon a pillar is sustained and upheld by it If the truth of the Gospel had been scatterd abroad by preaching to single men and those men never compacted together into a society under the Government of Bishops or Stewards c. such as Timothy was to whom was delivered by Saint Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 20. a depositum or body of sound doctrine to be kept as a standard in the Church by which all other doctrines were to be measured and judged if I say such a summary of faith had not been deliver'd to all Christians that came in in any place to the Apostles preaching and if there had not been some Steward to keep it then had there wanted an eminent means to sustain and uphold this truth of the Gospel thus preach'd unto men But by the gathering of single converted Christians into assemblies or Churches and designing Governors in those Churches and entrusting this depositum or form of wholsome doctrine to their keeping it comes to passe that the Christian truth is sustain'd and held up and so this house of God is affirmed to be the pillar and basis of truth or that pillar on a basis by which truth is supported According to which it is that Christ is said to have given not only Apostles and Prophets and Evangelists but also Pastors and Teachers that is the Bishops in the Church known indifferently by those two titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the compacting of the Saints into a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the building up of thebody of Christ confirming and continuing them in all truth Eph. 4. 12. that we should be no longer like children carryed about with every mind of doctrine c. v. 14. And so again when Heresies came into the Church in the first Ages 't is every where apparent by Ignatius's Episles that the only way of avoiding of error and danger was to adhere to the Bishop in communion and doctrine and whosoever departed from him and that form of wholsome words kept by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to be corrupted and immers'd in that sink of corruption which was then among the Gnosticks the pests of that age of the Church To which purpose these sayings of that divine Martyr are expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man doe ought of those things which belong to the Church without the Bishop and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth any thing without the privity of the Bishop worships the devill Epist ad Smyrn And this is his meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being within the altar preserving communion with and dependance on the Bishop who sat in that part of the Church which was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar which he that did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falls short of the bread of God Ep. ad Ephes from thence concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us take care not to resist or oppose the Bishop that we may be subject to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every one whom the Master of the house sends to his own stewardship him must we receive as him that sent him we must therefore look to the Bishop as the Lord himself And in the Epistle to the Magnesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought not only to be called Christians but also to be such as some call or acknowledge the Bishop but doe all without him And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to think it reasonable to entertain any private opinions of our own for as he addes they that did so were sure to be seduced in such times being once grown wiser then their teachers So in Ep. ad Philadel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are of God and of Iesus Christ these are with the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one altar as one Bishop that whatever ye doe ye may doe according to God And speaking of seduced Hereticks he mentions their only way of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they repent and return to the unity of God and the councell of the Bishop And so every where in all those Epistles to the same purpose to signifie that that form of doctrine deposited with and kept by the Bishop in the Church is the only sure means to support and preserve the truth Which how little it belongs to those Congregations or Churches which

and such as thou shalt find to be such inflict the censures of the Church upon them that thou mayest reduce and reform them by that means 14. Not giving heed to Jewish fables and commandements of men that turn from the truth Paraphrase 14. That they may no longer hearken to those mystical Cabalistical explications of the Old Testament which the Gnosticks use and to false doctrines of those which under pretence of Christian liberty corrupt seducible persons and pervert them from the Gospel 15. note d Unto the pure all things are pure but unto them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled Paraphrase 15. To a Christian that doth all things with a pure conscience all kinds of meats c. are lawful but to impure unchristian Gnosticks every thing they doe though it were in it self lawful would become a matter of sin to them their wicked life hath so blinded their judgment that they cannot judge aright what is lawful what not 16. They professe that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate Paraphrase 16. They call themselves Gnosticks assuming to themselves especial knowledge of God but their lives are quite contrary to all piety and acknowledgment of God guilty of all detestable unnatural sins disobedient to all that are placed over them in the Church not wrought on by any admonition and quite contrary to all Christian practice Annotations on Chap. I. V. 2. Before the world began Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies an age or long space of time see Note on Luk. 1. p. by analogie with which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies antient or long agoe but not alwaies eternal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being spoken not of a decree but of a promise of Gods and such as cannot be broken without lying which must therefore signifie such a promise which was made to some body and not only his secret unrevealed purpose cannot well be interpreted of eternity but of some long time agoe under the times of the Old Testament such as was made to Abraham Gen. 15. 1. And thus the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ancient generations Act. 15. 21. speaking of Moses's time And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used in the Old Testament either for that which is likely to last long or whose beginning is long agoe So Prov. 22. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for antient Esa 58. 12. 61. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old Ezech 36. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antient And so 2 Tim. 1. 9. though the scope of the place will allow it to signifie eternity Gods mercy being decreed to us in Christ before all time yet the phrase of it self signifies no more then before antient times long while agoe V. 12. Prophet of their own Of Epimenides the author of this verse it is known that he took upon him to teach men how the judgments of Heaven when at any time they fell on a city pestilence famine c. were to be averted A story of this is notorious in Diogenes Laertius and is set down Note on Act. 17. g. And so saith Theophylact of him that as he was one of the wisest men among the Graecians so he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that set himself to find out and teach others what ceremonies were to be used to avert the anger of the Gods which they that did are called among the Heathens priests and diviners 1 Sam. 6. 1. 2. He farther saith of him that he did seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rectifie divination and accordingly saith Laertius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one very much in the favour of the Gods but this as it is elsewhere shewn at large Note on Luk. 1. n. not referring only to prediction of things to come but directing them in their duty for present actions This gives an account of the reason why he is here called a prophet of their own one so deemed by them And as most such were among them so was he a Poet also Of him saith Chrysostome and Theophylact that seeing the Cretians build a Sepulchral monument to Jupiter and worship him as one that was or had been but a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in zeale and jealousie and rage for that God of his he writes these verses to Jupiter beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Chrysostome makes up into a Dislich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cretans are alwaies liers for they have built thee a tombe but thou hast never died but shalt continue for ever But it must here be observed that these verses are in Callimachus's hymne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that they are the very lines here referred to in Epimenides doth no way appear but by Chrysostomes conjecture nay the contrary must be concluded by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that here follows but not in Callimachus It is then most probable that Callimachus borrowed thence the first words and added the rest of his own and so applied it to his purpose And then it remains that this was not the occasion of these words of Epimenides cited by S. Paul and then all S. Chrysostomes supposed difficulties are at an end which he raised on supposal that the verse here cited by S. Paul referred to Jupiter for it was no lye that Jupiter was mortal and had died However this were Epimenides's words as far as S. Paul cites them are true and the matter notorious even to a proverb that the Cretans were lyars and accordingly in Cebes's table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is justly deemed to be falsly written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying and deceiving See Petiti Miscell l. 4. c. 4. And so in that more general account and not in this particular respect Saint Paul here calls them lyars for to that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies lyars in Epimenides belonged and not to one act of theirs So in like manner doth S. Paul take out of Aratus and applie to the true God those words which that heathen applied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Jupiter falsly styled a God by this means stopping their mouths with testimonies out of their own authors as to the Jewes he elsewhere argues out of the Prophets of the Old Testament which were of force with them and not out of the Gospels Ib. Slow bellies What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is matter of some question Phavorinus seems to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great eaters and so indeed that word proverbially used for gluttons seems to be made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Church of the Cretians from Nicopolis of Macedonia V. 8. Good works That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and v. 14. should signifie honest trades or callings there will be small doubt or difficulty when 't is observed how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour is used 1 Cor. 4. 12. and 9. 6. of S. Pauls working in his calling and so 1 Thess 2. 9. and 2 Thess 3. 8. 10 11 12. then by comparing Ephes 4. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working with his hands that which is good where bodily labour is called working of good Thus a very antient Greek author Palaephatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Actaon that spent all his time upon hunting he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he neglected the good thing that is his business all men being then saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no servants but doing their own business themselves tilling the ground c. and he being the richest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was most laborious in his husbandry whereas this man saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglected his domestick or his own affairs Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own or domestick affairs are all one and signifie the business of the calling Thus Act. 9. 36. Tabitha is said to be full of good works that is a very laborious work-woman that wrought or made many garments v. 39. and by that means as it follows was a very liberal charitable almes-giver gave the garments when she had made them to old widows c. Thus in Cicero vitae actio signifies a trade or the whole business of the life l. 1. De nat Deor. De actione vitae multa dicuntur So Gen. 47. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is your occupation to which they answer that they are shepheards So in Sophocles's Oedipus when the question is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is your trade or manner of living the answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have spent most of my time in keeping of sheep So Jonah 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is thy occupation This may farther appear by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used with it for that signifies to profess or work in any art or calling So Synesius Ep. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she hath followed her trade bravely So in Cicero Pro Domo Qui sacerdotiis praefuerant the Priests In Chrysost Hom. 31. in Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they live by their hands and profess or work in the shop And this is inforced by what here followes for these things are profitable to men answerable to what is added Eph. 4. 28. that he may be able to give to him that needeth out of the fruits and earnings of his labour and so here v. 14. where the same exhortation is repeated he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for necessary uses see Note f. that they be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitfull that is that they may give to others which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit Philip. 4. 27. and the fruits of righteousness c. 1. 11. V. 10. Heretick The literal notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be taken from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it immediately comes as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like What that is will be seen by these severals in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preferre before others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse to be pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or receive others to ones self All which put together will make up this compound to take up an opinion upon ones own choice or judgment and preferre it before the doctrine established in the Church and to gather and receive disciples or followers to himself in opposition to or separation and division from the Church according to which the heretick is defined by that learned Grammarian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that chuseth to have some other opinion or doctrine besides or in opposition to or preferring it before the truth for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from the latter of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that comes from the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one also and both denote a leader of a faction a teacher of some new doctrine which that he may get disciples to him makes a rent or division in the Church Such were those false teachers that crept in among them and led silly women captives removed them from that union of the Church in which before they were and as captives are carried by the Conqueror into his own quarters so took them off from the society of Christians in which they had been and led them into separated assemblies or congregations Not that the name Heretick is competible to none but those that are the first in disseminating a false doctrine but that it belongs to all that endeavour to corrupt others draw them into the faction with them Such were all the Gnosticks wheresoever they came and those were principally here meant Ib. First and second admonition The first and second admonition here referres to the method prescribed by Christ in proceeding against Christian offenders Mat. 18. 15. but in some circumstances differs from it There is mention of a threefold admonition one by the injured person alone a second by two or three taken with him the third by the Church But here onely a first and second admonition The cause of this difference is to be taken from the quality of the person to whom this Epistle is written Titus a Bishop whereas there the speech was address'd to every private Christian that is injured by any Here the first admonition of the Bishop carries an authority along with it farre above that of the private person and the two or three with him and so may well supply the place of both those and then the second here will be parallel to the third there and so after that is despised or proved uneffectual it is seasonable to proceed to Censures to excommunicate the contumacious which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the avoiding of him Thus 2 Cor. 13. 2. immediately after the second admonition delivered by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I foretell you the second time characterized v. 1. by in the mouth of two or three witnesses he tells the offenders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not spare but proceed to Censures And v. 10. he tells them that this admonition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may not proceed to excision or cutting off which he there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking

〈◊〉 signifies may I suppose be best concluded by the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dedicate from whence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of the dedication of the Altar in the book of the Maccabees mentioned in the Gospel Agreeably when men which by their creation after God's image were dedicated to his service had fallen away from him into idolatry or sin the receiving them to Baptisme upon vow of new life was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicating them anew to repentance or new life And accordingly to prepare them for Baptisme they used to confesse their sins and the Catechist to lay hands on them and pray for absolution as it is said of Constantine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He confess'd and obtained the prayers by imposition of hands Euseb de vit Const l. 4. Consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again to renew to repentance is to use some new course of dedicating and consecrating them anew after some foul fall or wasting sin after Baptisme and that was wont to be by Penance and Absolution For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance is sometimes taken for admission to pardon or the whole proceeding of the Church with the penitent in order to his absolution from the Censures So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ask repentance is to demand or beg admission to that course which should prepare them for Absolution Conc. Neoces Can. 52. and elsewhere frequently And so in our 16 th Article the grant of repentance is put to explain that which had been before in King Edward's Articles the place for penitents and in the Augustan confession Absolutionem impertire to afford absolution Art 12. and this according to Scripture-style where to preach repentance is to proclaime admission to pardon upon repentance And therefore when it is here said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible not to be hoped for or attained again to re-dedicate such an one to repentance the meaning will be that such as are here spoken of Apostate Gnosticks that from so high a state of Christians so long continued in shall fall off and joyn with the Jewes in denying of Christ and persecuting Christians are never to hope to be received to the peace of the Church again to have the benefit of their publick prayers as c. 10. 26. it is said of such that there remains no more sacrifice for sin For although for other foul acts of sin sacrificing to Idols c. the ancient Church especially of the Roman Communion allowed place for reconciliation and absolution after a first offence some denying it to a second amplius nunquam saith Tertullian De pan yet to Apostates and those which turned open obstinate enemies after the acknowledgment of the truth this was not allowed And accordingly we read of Julian the Apostate that instead of praying for him they prayed against him And this or the like understanding of these words seems to be the reason that the Roman Church which at first received not this Epistle thinking it to oppose admission to the peace of the Church for any act of known and grosse sin after Baptisme did after receive it into the Canon observing some other interpretation reconcilable with their doctrine of which the words were capable And if this be not thought to come home to the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible because though the Church will not receive such yet it is still possible they may that is easily answered by observing that that word is used sometimes to signifie that which by law may not be done though naturally it may So Josephus against Appion 1. 2. speaking of great offenders saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is impossible to obtain remission of the punishment that is the law permits it not One other notion there is that this place may be capable of by applying it yet more peculiarly to the Gnosticks at that time that they that so foully fell off from Christianity through the Jewish persecutions should in the issue never be capable of repentance the destruction that as a thief in the night should come so unexpectedly on the Jewes should also involve them and sweep them suddenly away And to this belongs that which is added v. 8. that they were neer a curse whose end was to be burnt and to that the place Heb. 10. 26. very well accordeth But the words here have generally been conceived by the antient Church to belong to the Censures and admission to Penance and Absolution and to that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renewing to repentance hath a propriety and that other may be the interpretation of v. 8. and presuppose and fitly be superadded to this and not be exclusive of it V. 7. Blessing What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing here signifies is somewhat uncertain the word being capable of several acceptions That which is most commodious to the matter in hand and contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursing which follows is that it signifie praise or approbation by way of reward the well done good and faithfull servant and the blisse attending it And then as any that doth his duty is said to be approved and any that brings in fruit to be commended by God especially when it is considered that the similitude of the earth is here used to signifie Men who are capable of such payments by way of reward from God if the earth be not and because the similitude is not here applied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being left out it was therefore more reasonable to use this phrase which belongs more properly to the man then the earth more signally to note that what is said of the Earth is meant of the Man It is here farther observable of this earth that the thing for which it is rewarded and for want of which the reprobate earth is cursed is the bearing fruit meet for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom it is plowed not for God that sends it the rain which notes the persons which are meant under the representation of the earth to be those which had gifts given them by God for the use of others and so signally denotes those that had received the Holy Ghost and the extraordinary graces thereof parallel to the rain from heaven in order to the instructing and profiting of others to which end they that make use of those gifts as they ought bring a great blessing on others convert many to righteousness and withall themselves reap the fruit of it shine like starres see Jam. 5. 20. And so this is a farther evidence that it is not the fall of an ordinary Christian but the Apostasie of one that had been partaker of extraordinary gifts which is spoken of in the former verses And that may be matter of admonition to the most perfect not to be high-minded but fear left he thus fall after all this V. 9. Accompany salvation That

is wont to betray men to coverousnesse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall doe unto me Paraphrase 6. So that we Christians particularly you Hebrew Christians that suffer so much for the profession of the faith may from the word of God take courage and say I will trust God with my security and live fearlesse of all danger knowing that as long as he sees it best for me he will deliver me from worldly dangers and that when he permits them to come the utmost shall doe me no hurt 7. Remember them note b which have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their conversation Paraphrase 7. Set before your eyes the Bishops and Governours that have been in your Church and preached the Gospel to you observe their manner of living their perseverance till death and then make their faith their perseverance and constancy in the doctrine of the Gospel the example for you to imitate and transcribe 8. Jesus Christ the same yesterday and to day and for ever Paraphrase 8. The same faith that then was the true faith in which they persevered to the death will be so now unto you and to all ages you have no reason to think that 't is so suddenly changed that Judaisme which they took to be abolished should now be in force again among you as your Gnostick teachers are willing to perswade you 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be note c established with note d grace not with meats which have not profited them that have been occupied therein Paraphrase 9. This change and bringing in of new doctrines of Judais●●e into the Church is a piece of dangerous inconstancy 'T were sure more for the turn to be grounded in the truth to take that which is best for your turn and then never to remove or be carried about from that to any other And that is the Gospel and not the Mosaical Law about sacrifices and meats c. that this is much better for the soul then tother will soon appear unto you if you consider how empty and unprofitable those observances of the law alwaies were considered in themselves even when they were in force for even then they that dealt in them were really little profited by them see ch 10. 1 2 3. where the sacrifices are said only to be a commemoration of sin unable to expiate and so leaving in estate of damnation unlesse they advance farther to Christ signified by those sacrifices 10. We have an altar where of they have no right to eat which serve the tabernacle Paraphrase 10. And if any man think his Judaizing will doe him no hurt in respect of Christianity that those that stand for the Mosaical performances may yet have their portion in Christ let him know he is mistaken For Christ the only Christian altar to which we bring all our sacrifices and who is so beneficial to us will not be beneficial to them that depend on the Mosaical Law they that doe so have no right to partake of Christ Gal. 5. 2. If you be circumcised Christ shall profit you nothing 11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the camp Paraphrase 11. And the truth of this you may discern by a ceremony among the Jewes to wit in the sacrifice of ●tonement or expiation of which the priest never eat a bit the blood he carried in with him into the holy place and the body was burnt without the camp Now by that sacrifice the Messias was typified most lively as is acknowledged by themselves so that they even the Priests and principal persons among them being not allowed to eat of that sacrifice might hence collect this truth in hand that they that eat or partake of Christ should reap no benefit by him as long as they pretended their law in force and depended on these legal ceremonies for heaven 12. Wherefore Jesus also that he might sanctifie the people with his own blood suffered without the gate Paraphrase 12. And that the burning that sacrifice all the body of it without the camp so that no part of it was usefull to the Jewes people or priest did typifie this truth that Jewes relying on their religion should not receive benefit by Christ may farther be illustrated by our Saviours practice who when he was to enter into the holy place that is heaven to blesse and sanctifie us and to that end to shed his own blood to carry it as it were in with him as the priest did the blood of goats and bullocks into the holy place to signifie that there is no means of expiation to be had but by his blood he suffered without the gate so fulfilling the type and confirming this truth typified by it that it was not by those legal sacrifices but by Christ's offering himself that any benefit is to be hoped for by us 13. Let us goe forth therefore unto him without the camp bearing his reproach Paraphrase 13. Let us therefore leave the Judaical service the Mosaical Law though many afflictions threaten us for so doing let us relie wholly on Christ upon the crosse know nothing but Jesus Christ and him crucified and take all afflictions in the way to that cheerfully therein imitating Christ himself who indured the crosse ' despised the shame c. 14. For here have we no continuing city but we seek one to come Paraphrase 14. For this that is to be had here is no condition of rest and tranquillity we like Abraham Isaac and Jacob that sojourned in Canaan are not to look upon our present being as the preferment which is promised Christians which if it were we might then expect it free from afflictions but we have a future expectation of stability whereon we depend 15. By him therefore let us offer the sacrifice of praise to God continually that is the note e fruit of our lips giving thanks to his name Paraphrase 15. Let us therefore now our high priest is entred heaven by him offer up to God our Christian sacrifice our sacrifice not of beasts bodies but that figured by them our sacrifice of praise and that not like to that of the Jewes at some set seasons onely but continually all the daies of our lives not the fruit of our herds to be burnt upon his altar but the offering of our charity almes and mercy our Christian sacrifice v. 16. joyned with our thanksgiving to God and never omitted by the primitive Christians in their Eucharist answerable to the free-will-offerings or vowes Hos 14. 3. in acknowledgment of his power and goodnesse 16. But to doe good and to communicate forget not for with such sacrifices God is well pleased Paraphrase 16. But be sure not

such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder here Nay secondly the persecutions which were at this time against the Church and wherein S. John was peculiarly involved might make it prudent thus to conceal his name and disguise it under this title Or thirdly whatsoever was the reason of wholly omitting his name or title in the first Epistle may here be of force for his omitting it thus farre here And this will be a ground of answer to the second reason also For though those Churches whither these Epistles were sent knew from whom they came and accordingly never denied them reception yet having not so publick a character upon them as others had and being not own'd by the Author in the title as all S. Paul's unlesse that to the Hebrews were this might well be the cause that they had not so universal a reception at first which notwithstanding it yet appears that soon after it was received into the Canon and this inscription prefix'd to it by the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Catholick Epistle of John the Apostle As for the third reason that of this Author 's being opposed by Diotrephes which is thought to be a proof that he was not an Apostle this is of no validity because the hereticks of those times the Gnosticks are known to have opposed and rejected the Apostles themselves So of Alexander S. Paul saith he hath greatly withstood our words 2 Tim. 4. 15. So of the Gnosticks we read Jude 11. that they were guilty of the gainsaying of Coreh and that we know consisted in their opposing Moses and Aaron and so in the parallel must denote the opposing the Apostles or Governours of the Church sent immediately by Christ and that that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking evil of glories Jude 8. and 2 Pet. 2. 10. as of Alexanders blaspheming 1 Tim. 1. 20. see Note on Jude d. To the same purpose also it is that S. Paul having spoken of the Gnosticks 1 Cor. 8. through the whole chapter proceeds immediately c. 9. to the vindicating his Apostleship and the privileges thereof and so Gal. 1. and speaking to Titus of these deceivers he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 10. refractory disobedient Of these 't is Ignatius's affirmation that they took upon them to know more then their Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any know more then the Bishop he is corrupted Ep. ad Polycarp And not onely so but of Marcus's followers a progenie of these Gnosticks Irenaeus plainly affirms l. 1. c. 9. and from him Epiphanius l. 1. haer 14. and 34. that they were so arrogant that they contemned the Apostles themselves and l. 3. c. 2. dicentes se non solum Presbyteris sed etiam Apostolis existentes sapientiores saying they were wiser not only then the Presbyters or Bishops but even then the Apostles themselves which takes away all force from this argument And then nothing hinders but that the Inscription of this Epistle may be true and John the Apostle be determined to be the Author of it And that will be more probable if we observe how agreeable the matter of this is to the former Epistle fortifying them in the truth v. 4. in the practice of charity v. 5. and warning them of the Gnostick decervers or Antichrists v. 7. How these Epistles should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may perhaps be question'd being not as that of S. James and S. Peter appeared to be addressed to the Jewes of the dispersion universally or indefinitely but one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily rendred To the elect Lady and the other to Gaius a particular person But to this it may be said First that it is not certain that these are two particular persons to whom these Epistles belong see Note a. on this Epist Secondly that to whomsoever they were first address'd they were yet designed to be transcribed by them and sent to others also and that is the meaning of Catholick the same that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that these Epistles were designed to go from one Church unto another and were not confined unto any see Note b. on the title of S. James But then thirdly another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholick there may possibly be to signifie the universal reception of these Epistles in the Church At the first beside those Epistles which carry S. Paul's name in the front of them there were but few that had an universal reception onely the first of Peter and the first of John the rest were not so universally received into the Canon of Scripture Hereupon those two so received might at the first be called Catholick and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canonical also in opposition to those others which were not so Catholickly or universally entertained And then when upon farther evidence made to the Church these others were without contradiction received also this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might in like manner by the Church be added to their Inscriptions to signifie that now they were universally received also that is accepted into the Canon S. JOHN II. 1. THE Elder unto the note a elect Ladie and her children whom I love in the truth and not onely I but also all they that have known the truth Paraphrase 1. John the Apostle and governour of the whole Church of Asia to the Church unnamed and to all the Christians therein whom I value and love in Christ and not I onely but all other true Christians 2. For the truth's sake which dwelleth in us and shall be with us for ever Paraphrase 2. Because of the Christian profession the same in you that remaineth in us and shall doe so I pray and hope for ever 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love Paraphrase 3. I send you greeting and wish you all gifts and mercy and prosperity from God the Father and the Lord Jesus Christ and particularly that you may in despight of all sollicitations of hereticks and schismaticks continue constant in the acknowledgment of the truth of the Gospel and in the exercise of all works of charity to one another 4. I rejoiced greatly that I found of thy children walking in the truth as we have received a commandment from the Father Paraphrase 4. Some of the Christians which belong to thee I lately met with where I was and discerned them to stand constant in the truth of the Christian doctrine agreeably to that commandment given to us by God the Father This is my beloved son hear him Mat. 17. 5. when Peter and James and I were in the mount with him and this constancy of theirs was the more considerable because of the great store of false doctrine that is now every where abroad in the Church and this was matter of special joy to me See note

And this they shall doe successefully and efficaciously over the Eastern Nations 29. He that hath an ear let him hear what the Spirit s3aith unto the Churches Annotations on the Revelations Chap. II. V. 2. Say they are Apostles Who these Pseud-Apostles were that this Church of Ephesus had tried and found lyars may perhaps be reasonably affirmed out of the stories of those times Gaius in Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets down the story of Cerinthus the leader of an heresie that he pretended Revelations written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some great Apostle and related 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigious narrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as shewed him by Angels and then delivered his doctrines of a temporal kingdom of Christ after the Resurrection and that men should in Jerusalem live again and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serve lusts and pleasures and spend the space of a thousand years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a nuptial festivity The same doth Dionysius Alexandrinus in his second book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down speaking of Cerinthus and his followers and their doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ's kingdom should be an earthly one and agreeable to his fansie who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very carnal man and lover of the body that it should consist in the satisfying of the panch and lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in meats drinks and marriages and to that purpose that there might be the more plenty of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in feasts and sacrifices and killing of beasts or victims And Irenaeus lib. 1. goes farther mentioning some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines of filthinesse not fit to be named which he taught his disciples And this it seems in Asia and 't is very probable in Ephesus it self of which we now speak For that John after his return from banishment lived there we find affirmed by Clemens in his narration of him transcribed by Eusebius Eccl. Hist l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he going into a Bath on a time and finding Cerinthus to be there leaped back and went out not enduring to be under the same roof with him for fear as he said that it should fall when such an enemy of Christianity as Cerinthus was in it is the affirmation of Irenaeus l. 3. out of a tradition of Polycarp see Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And two circumstances more to our present purpose will be observable in that Author First that the Nicolaitans here mentioned to be hated by this Church v. 6. did rise immediately after Cerinthus and his follower● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith Eusebius and are therefore set down immediately after them in the course of his History c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly that Dionysius Alexandrinus comes to take him in in his discourse on occasion of this very book the Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith Eusebius having expounded some parts of the Revelation out of an antient tradition Whether this were the place of the Revelation which he so expounded I cannot affirm but of this I am sure that he and his followers pretending to have received their Revelations from some prime Apostle and affirming the prodigies he spake of to be shewed him by Angels may well be said to say they are Apostles that is to have commission from heaven for their doctrines when assuredly they were not such And that the Church of Ephesus was not deceived by him but found out and rejected his errors appears by S. John avoiding him in that place as one that was so known an enemy of the truth that he speaks to all that were with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us not come near this vile person which is an interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in this verse their not enduring these vile carnal Gospellers but separating from them V. 4. Hast left thy first love The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred thou hast remitted or abated thy first love for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being applied to things of this nature remission of degrees of any thing as that is contrary to intension of them Master Brightman's fansie on the word is very observable and from thence it will be easie to judge of the solidity of the grounds on which he proceeds in his interpretations Every one of the Churches saith he hath such a name given it as will declare its whole condition as it were by marks written in the forehead Thus saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast remitted doth sufficiently teach what the Spirit considered in this city viz. that 't was Ephesus as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omission c. from whence he presently gathers that by Ephesus is meant the whole Primitive Church till Constantine's daies Thus pitifully slight are the marks and characters by which he passeth his judgment and on which he founds his interpretations For besides that Ephesus is the name of a city and Church known in the Scripture and doth as punctually signifie that and nothing but that as London signifies London and it may be as reasonable to say that the Epistle of Paul to the Ephesians had a particular aspect on the whole Church till Constantine as that this part of S. Johns Epistle to the Angel of the Church of Ephesus belongs to it the allusion of aphecas for that is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Ephesus is as remote in found as one could well imagine but then in signification much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying desire or appetite but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or loosing Now for the other part of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is here not the love or care of the Bishop toward the flock as Master Brightman would have it but the great love toward Christ which first was in them not their first love as that signifies the object of it Christ for the leaving or utter forsaking of him were not reconcileable with the other commendations which are here given of them particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast patience at the present thou perseverest still in the Christian faith but it is their first zeal and fervency of love toward Christ see Mat. 24. 12. which it seems was in processe of time much remitted in the Christians of that Church This love when it is perfect casteth out fear he that hath it will make no scruple to die or undergo any danger for Christ And thus had this Church formerly behaved themselves toward Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. they had endured and pass'd through difficulties and not fainted But now it seems they were fallen into a great and dangerous remissenesse in this particular of which therefore if they repent not they are threatned with removal of their Candlestick What this remissenesse was may perhaps be guess'd

testimony of them that they hate the deeds of the Nicolaitans Who these Nicolaitans were may appear by Eusebius Eccl. Hist ● 3. c. 29. out of Climens Alex. l. 3. Strom. thus Nicolas the Deacon mention'd in the Acts having a beautifull wife was by the Apostles after Christs ascension reproached and upbraided that he was jealous of her whereupon he brought out his wife before all men and gave any that would leave to marry her saying that this was agreeable to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that men ought to abuse the flesh The same is affirmed by Irenaeus l. r. c. 27. Others which followed him and laid hold of this action and speech of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply and without examination of the meaning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens commit all kinde of filthinesse upon this score without any kinde of shame This speech used by Nicolas and so abused by his followers is by Eusebius said to be the saying of Matthias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we must fight with the flesh and abuse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not allowing it any thing for pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encrease the soul by faith and Christian knowledge And this saith he was Nicolas's meaning in the use of those words and his bringing forth his wife of whom he was said to be jealous was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disdaining of all that carnal pleasure or desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a containing from those pleasures that are so desired by men An argument of the truth of which saith he was this that he never used any other woman but his wife and having children by her they all remained perpetual virgins Which relation of his concerning the person of Nicolas be it true or no 't is yet clear that his followers which are by Eusebius said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter on his heresie and here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicolaitans were guilty of all abominable shamelesse uncleannesse and called that the abusing of the flesh and so made a Christian duty of the most abominable sin and put off all shame and reverence in the acting of it V. 8. Church in Smyrna The strangenesse of Mr. Brightman's interpretations will here again appear so farre from being the speaking of God by him as he pretends that it is manifest that any thing that any mans phansie could represent to him or incline him to wish that it were the meaning of a part of this prophecie might as commodiously be affix'd to it as that to which 't is here applied For first saith he it must observed that Smyrna is northward from Ephesus and Pergamus from Smyrna and thence he concludes that this order similem Ecclesiae progressum proculdubio monstrat doth without all doubt shew the like progresse of the Church still farther from the sun the fountain of light that is from the first purity to greater darknesse till at last it comes to Pergamus the utmost Northern point and then turns back again toward the South What the progresse of the Church hath been from greater to lesser purity need not be disputed but that any such degeneration was noted by the situation of Smyrna toward Ephesus is so farre from being proculdubio farre from all doubt that 't is certainly a fansie of the writers own brain without all ground imaginable in this vision which doth not at all take notice of this situation or descend in the least degree to such minute considerations After this his second observation is that Smyrna signifies myrrhe and that sweet and gratefull to God which being so contrary to the former observation of degeneration to greater impurity noted thereby it may well be expected that the artifice of accommodating it to his purpose must be very strange and so it is for saith he Though in the outward shew that Church was more deformed then the other wanting the splendor and ornament of the due polity or Church-government in which respect the Northern situation agrees to it yet the ardent love of the godly who valiantly contended for the truth in that state of deformity raised up to God a most sweet savour Thus easy is it for a licentious fansie to transform any thing into any thing even into the most contrary shape to make the sweet myrrhe denote the most ungratefull corrupt state of the Church because forsooth there were some in it sweet and gratefull But I demand Were those pious defenders of the truth denoted by Smyrna or not If they were then was it most unjust to affirm that the degeneration from the primitive purity was noted by it if they were not then is it a grosse deceit to render this reason of this denomination the same directly as if he should say that the Church of that age which he referres to was impute and corrupt and that was expresly signified by the name which signifies the greatest purity and acceptablenesse to God V. 9. Say they are Jewes Those that here are said to say that they are Jewes when they are indeed the Synagogue of Satan might probably enough be thought the followers of Helxai in Epiphanius haer 19. of whom he saith that he was a Jew by birth and of Jewish opinions and join'd himself to the Hereticks of that party but did not live according to the Law But because this Helxai was of a later beginning then the matter and persons spoken of in this prophecie seem to be and because such men as he when they did arise I mean Hereticks of all sorts in those times did join together in that great heresie of the Gnosticks we must not fasten this part of this Vision upon any such inconsiderable person as Helxai but resolve that the men here spoken of are directly the Gnosticks who that they might not be persecuted by the Jewes made men circumcise themselves which was directly the pretending that they were as good Jewes as any Circumcision being a mark of the Proselytes of justice and supposing the observation of the whole Law of these see Gal. 6. 12. and Note b. on this Chapter but were not really observers of the Mosaical Law Gal. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they doe not themselves keep the Law perhaps were not themselves circumcised for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the whole complexum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only thus they that make others to be circumcised are not circumcised themselves doe not themselves keep the Law but only doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he there saith make a fair appearance make advantage to themselves to avoid the sury of the Jewish zelots by causing others to be circumcised And of these it is that Ignatius speaks Ep. ad Philadelph when he warns them not to learn Judaisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that are not circumcised Now why these that thus pretend to be

Paraphrase 17. A great opinion you have of your selves that ye are in an excellent state have need of nothing are beyond all others when indeed you have nothing of a Christian in you no zeal or fervency of love towards Christ ye never think of suffering for him or getting any part of the Christians crown 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see Paraphrase 18. My advice therefore is that you be content to endure some smart for Christ if you mean to receive any crown from him that you be courageous in the confessing of Christ and contend for that shining royal robe that belongs to Martyrs without which in intention at least of mind you are still imperfect and under the reproach of cowardise and want of love and to this purpose that ye look deeper into the nature of Christian Religion the precepts doctrines and examples thereof and there ye shall find what yet ye see not that case and prosperity here are no signe of God's favour but on the other side 19. As many as I love I rebuke and chasten Be zealous therefore and repent Paraphrase 19. The expression of his fatherly love to his children is the bestowing some chastisements upon them thereby to fit them for his love 20. Behold I stand at the door and knock If any man hear my voice and open the door I will come in to him and will sup with him and he with me Paraphrase 20. Lo I have waited long and called for and expected this loving reception from you and the doors being barred within by a custome of sinning and negligence I have not yet though I have the key in mine hand v. 7. found any admission And now I am admonishing of you calling you to repentance and whosoever shall thus open and receive me into a pure Christian heart I will enter into a most free commerce of love with him and this conversion of his shall be matter of mutual rejoicing and festivity to both of us 21. To him that overcometh will I grant to sit with me on my throne even as I also overcame and am set down with my Father in his throne Paraphrase 21. And upon his suffering and enduring for me and constant perseverance in that love even to death in despight of all temptations to the contrary he shall be partaker with me of that honour that my Father hath exalted me to as the reward of my sufferings see note on c. 2. o. 22. He that hath an ear to hear let him hear what the Spirit saith unto the Churches Annotations on Chap. III. V. 1. Sardis That Sardis is the first reformed Church in the Antitype that of Germany begun at Wittemberg by Luther An. Dom. 1517. is the affirmation of M. Brightman but without any other proof but either that Sardis is more southerly then Thyatira and so according to his phansie must have more of the life of truth in it or because there is no mention here of Balaam and Jezebel which he had resolved must signifie the doctrines of Christian Rome the absence of which must signifie to him a breaking off from the Roman communion or that she had a name to be living but was dead which saith he must referre to the doctrine of Consubstantiation among the Lutherans an argument that they were hugely amisse and spiritually dead after that reformation But alas how farre are these from being marks in the forehead or the writing an Epistle to Germany by name which in his Epistle he pomised to shew us This were a strange rate of interpreting of dreams which no Oneirocritick would allow of but a much stranger of explaining of Prophecies The same course hath he taken in the other two remaining Churches Philadelphia must needs be the Helvetian Swedish Genevan French Dutch Scotch reformed Churches but no reason for it again but that the city of Philadelphia was yet farther south then Sardis and so must needs signifie some encrease of reformation and secondly that the name of Jezebel was not in it and thirdly that the word Philadelphia signifying brotherly love cannot be applied to any but this pattern of all piety to which the Author had so much kindnesse the Church of Helvetia and Geneva c. And the reformed Church of England must be the Church of Laodicea not from any denotation in the name or characters in the forehead which he promised to all in his Epistle and attempted to shew in the former of them but onely because Episcopacy was here retained and so was a mixture of cold with that of heat in the purity of the doctrine and consequently is the lukewarm Church which is here found fault with How easily any favourer of Episcopal Government might apply this reason to any reformed Church that hath cast out Bishops and say that they were warm in respect of Primitive purity of doctrine but cold in respect of a government which is contrary to the Primitive and consequently that Geneva it self were Laodicea is obvious to every man And yet after this manner doe his groundlesse loose interpretations proceed which in each of these seven Churches I have pointed at to give the Reader a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tast of the interpretations of this man whose licentious phansie and love of change hath assisted him to make them and whose authority among many the opinion of the Apostolicalness of his writings hath holpen him to seduce blind so many Having given the Reader this view of so many severals I shall not hereafter give my self that scope but in the ensuing prophecies leave him to be judged of by any who shall be at leisure to consult him V. 5. Booke of life This book wherein names are said to be written and from thence blotted out sometimes is here used by analogie with Registers in cities containing the names of all citizens and from which rebels and desertors were blotted out Censores populi aevitates soboles familias censento Let the Censors set down or register all mens ages children families saith Tully de Leg. 3. These were at Athens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See ch 13. 8. and c. 20. 12. where this book of life is distinguish'd from the books which were the records of what was done such as are mention'd Esth 6. 1 2. out of which it seems the records are brought by which the wicked are judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their wicked works which are there recorded from which certainly it is that any man's name is blotted out of this book of life or is not found written in it And so S. Chrysostome and the ancients understand this book of life to be that in which according to their qualifications and demeanours in their lives and especially

at their hour of death men are said to be written or blotted out See Luk. 10. 20. and Note on Phil. 4. a. V. 14. True witnesse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness is in this book and since in the ordinary use of the Church set to signifie one that for the testifying the truth of God laies down his life And he that doth thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful to God who hath employed him so is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true in the sense that on the Gospels we have oft given of that word one that deserves to be believed and both these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful and true are the just rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here express'd by Amen a word which comes from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hiphil signifies credidit believing but in the Noun fidus fidelis verus and fide dignus faithful or worthy of belief This title then of Amen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful and true witness is here bestowed on Christ who to testifie the message or doctrine which he brought to come from heaven laid down his life And therefore the Church-writers which have sorted the Martyrs of the Church into several ranks or forms and given them distinct titles accordingly to Stephen that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first martyr of the Church to the rest of the Apostles Bishops and Ecclesiastical persons that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred martyrs to the great or noble men that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noble martyrs to the virgins and women that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair martyrs to the common people of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy martyrs have reserved unto Christ the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great witnesse or Martyr V. 15. Neither cold nor hot All that is here said of this Church of Laodicea seemeth very intelligible by applying to them that one part of the doctrine of the Gnosticks that seems to have gotten in among them though not those other carnal villanies viz. that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an indifferent thing perfectly lawfull to renounce Christ in time of persecution This is clearly the lukewarmnesse here which is a middle indifferent temper between being Christians and no Christians and in stead of that God commends to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refined gold fetch'd out of the fire that is directly the crown of Martyrdome contrary to that mixture and allay of drosle that is now in them and the white or shining garments the ensigne and character of the Martyrs every where in this book And for their saying that they are rich c. and not knowing that they are wretched c. this is again the mark of those Gnosticks which had such great ungrounded opinions of their own perfections A physical discourse on this place may be seen in Valesius Sac. phil c. 90. CHAP. IV. 1. AFter this note a I looked and behold a dore was opened in heaven and the first voice which I heard was as it were a trumpet talking with me which said Come up hither and I will shew thee things which must be hereafter Paraphrase 1. In this chapter being the beginning of another vision is first represented the calling and admission of John into heaven by way of vision as we read of S. Paul that he was snatched into the third heaven 2 Cor. 12. 2. to receive revelations of some things which should shortly come to passe and the manner of calling him was by a shril voice imitating the sound of a trumpet by which assemblies are wont to be called but that it was articulate 2. And immediately I was in the spirit and behold a throne was set in heaven and note b one sat on the throne Paraphrase 2. And accordingly saith he I was in an extasie or vision presently transported thither and there was represented to me a throne erected for judicature and God the Father sitting on it see Ezech. 1. 26. like the Bishop of Jerusalem in council 3. And he that sat was to look upon like a Jasper and a Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald Paraphrase 3. And he sate as in majesty and the appearance of him or the colours wherein he was represented to me were like the colour of a Jasper and Sardine stone the former having its name in the Hebrew Exod. 28. 19. from the firmnesse and hardnesse of it as being unmalleable thereby to signifie God's omnipotence the second Exod. 28. 17. from the rednesse or fierinesse of it to signifie him terrible in his judgments as a flaming fire Heb. 12. 29. But withall there was a rainbow round about the throne which was Gen. 8. 13. a token of God's covenant with man and is used Ezech. 1. to describe a glorious appearance of God the appearance of the likenesse of the glory of the Lord v. 28. and so again here ch 10. 1. and the colour of it was like an Emerald that is of a most pleasant greennesse fitly signifying the Evangelical covenant of mercy mixing in all God's judgments most mercifull preservations to the faithfull in the midst of his punishing the obdurate ch 7. 2 c. 4. And note c round about the throne were four and twenty seats and upon the seats I saw note d four and twenty Elders sitting clothed in white raiment and they had on their heads crowns of gold Paraphrase 4. And on each side of this throne were other chairs four and twenty in number as of so many Bishops sitting with the Bishop of Jerusalem in the Council and accordingly arraied in white garments and mitres on their heads 5. And out of the throne proceeded lightnings and thunderings and voices and there were seven lamps of fire burning before the throne which are the note e seven spirits of God Paraphrase 5. And as the Law was by God once delivered in a terrible manner by the ministerie of Angels so it now seemed to be produced as terribly to threaten and give in evidence against sinners And seven Angels like seven deacons in the Church stood waiting on this judicature see note on ch 1. c. 6. And before the throne there was a sea of glasse like unto Crystal and note f in the midst of the throne and round about the throne were note g four beasts full of eyes before and behind Paraphrase 6. And before this tribunal of God's were brought all the people of the Jewes expressed by a sea or multitude of waters waters signifying people in this prophecie c. 17. 15. and all their thoughts and actions laid visible and discernible before this Judge their own consciences as a crystal glasse reflecting and acknowledging the accusations that are brought against them And at every corner of this judgment-seat were the four

probably meant see Note k. which are to Rome as all Palaestine so often call'd by that style the land to Jerusalem and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wondring behind or after the beast signifies their great veneration wrought in them by this means to the Idol-Worship which is farther express'd by their worshipping the Dragon that is the Devil v. 2. called the old serpent c. 12. 9. and the Devil and Satan a Dragon being but a flying serpent by which the Devil hath always been represented Who being here look'd on as the maintainer of the heathen worship he is adored and applauded greatly and that farther express'd by their saying Who is like unto the beast who can fight with him that is No man or God is able to oppose this Idol-worship profess'd in the Capitol or resist the power by which it is upheld V. 5. A mouth speaking great things and blasphemies One special testimoney of the Heathens blasphemy against God upon occasion of the Romans victories over the Jews is that of Cicero pro Flacco speaking of the Jews Illa gens quàm chara diis immortalibus esset docuit quòd est victa quòd elocata quòd servit That nation hath taught us how dear they are to the immortal gods by their being conquered and subjected by the Romans to a King of their sending thither This hath been thought fit by a learned man to be brought to the illustrating of this place though indeed it belong to it only by way of accommodation as a proof how apt the Romans prosperity and conquests over Judaea were to make them blaspheme God not that this speech can belong to the point of time now spoken of being delivered long before by Cicero Dionysius Alexandrinus in Eusebius l. 7. c. 10. applies it to Valerian 255. years after Christ who by the instigation of the chief of the Magicians in Aegypt commanding him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill and persecute the pure and holy men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as those that hindred their inchantments became a great enemy of the Church The like is again related of Diocletian that upon a response of Apollo from Delphi that the just upon earth hindred him from speaking truth he fell on persecuting the Christians see Eusebius De vita Const l. 2. c. 49 50. But that which is more pertinent to the times whereof I conceive the Vision speaks is Domitian's styling himself Dominus Deus noster and forbidding nè scripto quidem ac sermone cujusquam appellaretur aliter that any whether in words or writing should call him otherwise and appointing his statues of gold and silver to be set up in the Capitol and his professing his contempt of thunder and lightning See Suetonius in his life c. 13. Ib. Continue fourty and two moneths That which is read in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wage war fourty two moneths that is three years and an half is in other the best and ancientest Copies without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and then that is to spend or stay so many moneths Thus the King's MS. hath it and so in Eusebius Eccl. Hist l. 7. c. 10. Dionysius Alexandrinus citing this place reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as another reading of Eusebius hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power was given him fourty two moneths And then to stay so many moneths is to live so long which was puncturally true of Domitian who began his persecution in the thirteenth and dyed in the sixteenth year of his reign And so this is directly answerable to the space wherein Antiochus had vexed the Jews Dan. 7. 24. see Eissebius Eccl. Hist l. 3. c. 13. and so is fit to be express'd in the same form of words as we see it is V. 8. Names are not written in the book of life of the Lambe slain That the words here should not be read thus the Lamb slain from the beginning of the world though it be perfectly true that Christ was in the designation and decree of god so slain from the beginning but thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose names were not written from the foundation of the world that is were never written in the book of life of the Lamb that was slain may sufficiently appear by comparing this expression here with c. 17. 8. where the words are whose names are not written in the book of life from the foundation of the world Now some difference there is betwixt the book of life of the Lamb slain here the book of life in the place There the book of life signifies the register of all the good Christians on earth such as at that time when their names are said to be written in it are true believers but the book of life of the Lamb that was slain signifies peculiarly the register or catalogue of confessors such as already have or are now about to venture their lives for the confession of Christ to take up his crosse and follow him and so are conformable to this image of Christ this of the Paschal lamb by which he was antiently represented the sacrificed crucified Saviour And so these men of the land that is the Jews here that worship the beast the Gnosticks that to avoid persecution goe to their Idol-feasts or sacrifices are justly thus described they whose names from the foundation of the world have not been written in this book of life of the slain lamb or in the slain lamb's book of life V. 10. Leadeth into captivity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to gather together a captivity that is a number of Captives as he that undertakes to bring them back out of their Captivity to be their Captain and lead them against their Conquerour that hath taken them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather to warre c. 16. 14 16. and 20. 8. and as the word gathering is particularly applied to Captives and so used by the Psalmist Gather us O Lord from among the people c. Psal 106. 47. having in the former verse mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that had carried them captive which concludes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us there to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captivity here in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcision is the Jews which were circumcised and many the like just as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather together is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering This is after farther express'd by killing with the sword that is making violent resistance and opposition against the persecuting Emperors which for a Christian to do is quite contrary to the faith and patience of the Saints which consists in suffering not in resisting in having their names written in the slain lambs book of life see Note d. not in the military list of those that will fight against their

sell but be discommuned and perhaps thus differently expressed to set down the several degrees of complying with Heathenisme that the persecutions brought Christians to known and mention'd by the antients that is the several species of the Lapsi first Apostatae Apostates that openly renounced the Christian religion secondly Sacrificati they that sacrificed to Idols-gods thirdly Thurificati they that burnt incense to them fourthly Libellatici they that received tickets to acknowledge that they had done so though they had not which being in respect of the scandal of it and by way of interpretation all one with having sacrificed may properly by expressed by receiving the number of the beasts name which is in effect all one with receiving his name or mark V. 18. Here is wisdome What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is wisdome signifies is somewhat uncertain It may refer to God Herein is wisdome shewed that as the heathen Priests veil the names of their gods in secret numbers so God hath here set down in cypher the name of that heathen god whose worship is by these Edicts prescribed And then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him that hath understanding count or reckon will be no more then Let him that knows what belongs to mystical expressions of names by numbers take notice of this number now given him and he shall finde how it fits the event But it is also possible that the phrase here is wisdome may referre onely to man 'T is an act of special wisdome to doe it and then to that sense will be agreeable what followes Let him that hath understanding cast the account where again the wisdome and understanding may either signifie skill and sagacity to finde out the meaning of this mysterie or else prudence to manage it wisely that it shall bring no danger upon him it being that which was not fit publickly to be discovered but if any man had the skill to discern it he would if he were wise reckon it to himself and say nothing not discover that openly which might bring danger or persecution along with it To this purpose 't is observable that in the first ages of the Church which were most likely to have understood and given us light in it they made no conjectures about it and 't is Irenaeus's saying that if in his time it were fit publickly to be declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It would have been declared by him that saw the Revelation for that was but a little while agoe almost in our age about the end of Domitian's reigne Intimating that the reason of S. John's not discovering it as somewhat proper to those times that is surely because some body that lived in his time or was suddenly to come was concerned in it It will now at this distance of so many hundred years be more difficult for us to find it out and lesse advantagious to afflict our minds in the search of it That conceit of Irenaeus that the number is to be found out by the Greek account of letters hath been taken for the rule by which the work must be wrought and so the Greek Alphabet hath had all the applications made to it to expound this riddle Whereas first these kind of Airthmetical mysteries were not ordinary among the Greeks of that age and secondly the Greeks had antiently another way of numbring beside that of the letters of the Alphabet in their order viz. by six letters only taken out of the Alphabet which did comprehend all numbers And who knows whether that be not the way of numbring by which the operation is to be wrought And thirdly it is much more probable that S. John had respect to the Hebrew custome of finding out mysteries in the number of letters that being very usual among the Rabbines of that age under the name of Ghematria which was a mysterious and abstruse art and in their account a special depth of wisdome among them Whatever this number is 't is somewhat which as a note of discrimination is imposed v. 16 on all men of that time and place whereof that Vision treats and which some had upon them v. 17. was received by some ch 14. 11. and not received by others ch 20. 4. All this and much more might be said to demonstrate it unreasonable to take any pains in finding out the precise name whereof this of 666 is the numeral expression The sense of the verse and the whole passage is clear without it that the heathen Priests and Augurs and Sorcerers should incense the Emperor against the Christians in all the Provinces and cause them to make Edicts of great severity against all that did not some way comply with their heathen worships And I shall not trou●le the Reader with any as more scrupulous so uncertain enquiries CHAP XIV 1. AND note a I looked and lo a lamb stood on the mount Sion and with him an hundred fourty and four thousand having his fathers name written in their foreheads Paraphrase 1. Here is another vision or another branch of the former And methought I saw the Lamb that is Christ on mount Sion in the Christian Church and with him all those constant pure Christian Jewes ch 7. openly and constantly professing the truth 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their harps Paraphrase 2. And again methought I heard a voice from heaven as the voice of many waters c. that is the Gospel preached aloud among the Gentiles and a multitude of Gentile Christians see ch 7. 9. a rejoicing together 3. And they sung as it were a new song before the throne and before and four beasts and the Elders and no man could learn that song but the hundred and fourty and four thousand which were redeemed from the eaarth Paraphrase 3. And these methought were singing of praise to God sitting as he was before represented ch 4. 2. after the manner of the Bishop of Jerusalem with the four Apostles and the four and twenty Bishops of Judaea in council with him and this song being a thaksgiving to God through Christ and so call'd a new song according to that tradition of the Jewes on Psal 96. 1. that wheresoever the new song is mentioned it referres to the age of the Messias for vouchsafing them to be persecuted and suffer for his name see Act. 5. 41. none could joyn with them in it but the hundred and fourty and four thousand that is those pure Jew-Christians that had kept themselves constant and spotlesse from the pollutions of the world like them 4. These are they which were not defiled will women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first fruits unto God and to the Lamb● Paraphrase 4. These are they which had kept pure from all

this Apostate's malice from disquieting the Church and so it is a very great and convincing argument for the truth of this interpretation rather then an objection against it Having said thus much for the interpreting of these thousand years in a way which is very remote from the conceits of the Millenaries I must expect this objection and suggestion of their against it 1. that the Chiliasts opinion and interpretation of this place was received universally in the first ages of the Church and 2 dly that it was delivered down from the Apostles and that Justin Martyr hath affirmed the former of all Orthodox men in his time and Irenaeus produced testimonies of the latter For the testimony of Justin Martyr it is true that he hath these words of this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I and many others are of this opinion and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and as many Christians as are orthodox in all things From hence indeed it is rightly concluded that Justin was himself of this opinion and some nay if we believe him many others with him But that either this was the uncontradicted doctrine of the Church in his age or that Justin saith it was so is falsly collected from hence For first they are the plain words of Justin p. 306. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have signified to you that many do not acknowledge this doctrine of Christ's reigning here a thousand years and those Christians of pure and pious opinion and judgment and that either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should against consent of all Copies be turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not should be left out were a bold Criticisme and of very ill example to the evacuating the force of all testimonies making mens words mutable into the direct contradictory and beside would render it a very perplexed period Secondly it appears by Trypho that he thought Justin had equivocated in telling him he believed it upon this ground because other Christians were not of this opinion Hereupon the saith to Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell me truly whether you are sincerely of that opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Justin answers that he would not say it if he had not thought it and thereupon repeats his having told him that he and many others were of that opinion and promises to write a book of this disputation and confesse it to others as well as him and adds that he means not to follow men and their doctrines but God which argues his acknowledgment that the opinion was not uncontradicted by men nor generally consented to by Christians Thirdly those words which seem most to the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I and as many as are Orthodox in all things will not come home to the proving any more then this that he was of this opinion and some others in all things consenting with him For it being supposed that he was of that opinion it cannot be expected of him that he should affirm any that held it not to be of right opinion in all things Fourthly it appears that he speaks of three sorts of men the first that denied both the Resurrection and the thousand years and those he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominal Christians Atheists impious heretical leaders the second that acknowledged the Resurrection and denied the Millennium and those are contained under Christians of pure and pious opinions the third that held and maintained both as himself and many others and if there were or as many as were Orthodox in all things that is that in his opinon were such As for Irenaeus 't is true he sets dow the doctrine of the Chiliasts for a tradition but withall renders an account of his doing so Presbyteri qui Johannem viderunt meminerunt audisse se ab eo haec Papias Johannis auditor Polycarpi contubernalis vetus home testata reliquit The Elders that saw John remember that they heard this of him and Papias S. John ' s auditor that dwelt with Polycarp an antient man left these things testified By which it appears that this testimony of Irenaeus amounts but to little more then the assertion of Papias who hath not been a person of any reverend authority in the Church of God And indeed upon the same grounds Irenaeus takes up another opinion and mentions it as a tradition too which is sure farre enough from being tradition or true that Christ lived till betwixt 40 and 50 years old for which he voucheth Scripture and the authority of omnes Seniores all the Elders qui in Asi apud Johannem discipulum Domini convenerunt that were in Asia with John who saith he witnesse that John delivered this to them and farther that they that saw the other Apostles heard the same of them and bear witnesse of such a relation Whatsoever can be built on such an authority may as competently be refuted by the authority and reasons of Dionysius Alexandrinus that lived not much above an hundred years after S. John and opposed himself directly against it and though some others were otherwise minded yet was this doctrine of the Chiliasts condemned by the Church and some that time all accounted Hereticks that maintained it V. 8. Gog and Magog What is meant by Gog and Magog must first be fetch'd from the prophecy of Ezechiel c. 38. 39. where by both these together Antiochus the great enemy and destroyer of the Jews is signified as having the dominion of Syria and Asia both see the Learned H. Grotius on Ezekiel Answerable to this is it that Gog● should here signifie the Lydian Asia or Lydia and the neighbouring regions the Princes whereof are called Gygae which is lightly deduced from hence And so in the collection of the Sibyllin oracles Lydia and Pamphylia are express'd to be the interpretation of Gog. And by this the Ottoman family is fitly described not onely in respect of their malice mischief wrought on the people of God which makes the resemblance betwixt them and Antiochus complete see c. 14. note c. but because they first shew'd themselves in Lydia and so peculiarly may be called Gog. By Magog Syria is meant or indeed in a greater latitude Scythia as S. Jerome affirms from the Jews on Ezech. And so saith Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of Magog are called by them Scythians By these two together the Ottoman family seems to be signally meant of which was Mahomet the second who besieged and after fifty or as Crantzius saith sixty six days siege took Constantinople the seat of the Eastern Empire called from thence new Rome and of the principal Patriarchate there and converted their cheif Church Templum Sophiae the Temple of Wisdome into a Temple for Mahomedan worship and this as Leunclavius's Annals as Crantzius and other the most diligent Chronologers set it down Ann. Dom. 1453. a thousand one hundred twenty two years after the building

have been printed or translated into English upon any place or book of the Scripture now to be had in the Publick Libr. in Oxford by Jo. Vernevill 12. The Vaulting-Master or the Art of Vaulting illustrated with 16 brass figures by Will. Stoaks 4. Ramus Olivae Concio habita ad Clerum in Templo Beatae Mariae Oxon. 8. Junii pro inchoando Termino A Job Wall T. D. Col. Aedis Christi Praebendario 8. A brief Treatise touching the preservation of the Eye-sight by Walter Baley sometimes Fellow of N. Coll. Regius Professor in Physick and Physician to Queen Elizabeth 8. Essaies and Observations wherein many of the humours and diseases of the age are discovered and characterized by a student in Theology 8. Porta Mosis sive Dissertationes aliquot à R. Mose Maimonide nunc primum Arabicè prout ab ipso Authore conscriptae sunt Latinè editae Unà cum Appendice Notarum Miscellanea opera studio Edvardi Pocockii Linguae Hebr. Arab. in Acad. Oxon. Professoris 4. Idea Trigonometriae demonstratae Item Praelectio de Cometis Et Inquisitio in Bullialdi Astronomiae Philolaicae Fundamenta Authore Setho Wardo in Acad. Oxon. Astronomiae Professore Saviliano 4. In Thomae Hobbii Philosophiam exercitatio Epistolica 8. Dolphi Phoenicizantes c. Authore Edm. Dickinsono Med. Doc. Mertonensis Coll. Socio in 8. Logicae Artis Compendium Authore Rob. Sanderson Coll. Lincoln in alma Oxoniensi quondam Socio in cadem Academia Sacrae Theol. postea Professore Regio Edit 5a 12. A Paraph. on Habakkuk by Dr. Stoaks 4. A Christian Legacy viz. 1. A preparation for Death c. by Edward Hyde D D. 12. 2. A Consolation against Death c. by Edward Hyde D. D. 12. Christ and his Church or Christianity explain'd under 7. Evangelical and Ecclesiastical Heads With a Justification of the Church of England according to the true principles of Christian Religion and Christian Communion 4. 1658. A Christian Vindication of Truth against Error concerning 7. Controversies most between the Church of England and the Romanists in 12. new Ri● Gardiner Herefordensis Specimen Oratorium 12. The City Match 4. both long since written by J. M. St. of Ch. Ch. Oxon. The Amorous War 4. both long since written by J. M. St. of Ch. Ch. Oxon. Ovid's Invective against Ibis translated into English Verse and the Histories therein briefly explained with Natural Moral Poetical Political Mathematical and Theological Applications by Jo. Jones Teacher of a private School in Hereford 8. Two Assize Sermons preached at Reading and Abingdon in Berks with two others preached at St. Maries in Oxford by Jo. Hinckley Minister of the Gospel at Colschill in Berks. 12. The Devil of Mascon or a true Relation of what an unclean Spirit did and said at Mascon in Burgundy attested by several persons of Eminency both for Learning and Piety the third Edition 8. Burgersdicii Metaphysica 12. Directions for a godly life especially for communicating at the Lords Table by H. Tozer the sixth Edition 12. Hen. Savilii Oratio coram Regina Elizabetha Oxoniae habita c. 4. Juclli Apologia Ecclesiae Anglicanae Graecolat 8. Enchiridion Botanicum Or a compleat Herbal containing the sum of what hath been hitherto published either by ancient or modern Authors both Galenical and Chymical touching Trees Shrubs Plants Fruits Flowers c. in an Alphabetical order in which are distinguish'd all that are in the Physick Garden in Oxford shewing their Place Time Names Kindes Temperature Vertues Use Dose Danger and Antidotes c. by Ro. Lovell St. Ch. Ch. Oxon. in 12. The Circles of Proportion and the Horizontal Instrument c. both invented and the uses of both written in Latine by William Oughtred Aetonensis Translated into English and set forth for the publique benefit by W. F. And now by the Authors consent revised corrected and freed from all mistakes in the former Edition and also much amplified and explained by A. H. Gent. with brass Figures 8. new The Natural Mans inability to attain a sufficient knowledge of In-dwelling Sin in three Sermons preached at St. Maries in Oxon by Henry Hurst M. A. and Fellow of Merton Colledge 8. Exercitationes duae Prima de Hysterica Passione secunda de affectione Hypochondriaca Authore Nathaniele Highmoro Artium Medicinae Doctore 8. A Treatise proving the necessity of Humane Learning in the Ministry by H. Thurman St Ch. Ch. 8. The end of the Catalogue * See the most ●●c●llen● Paulus Fagius in his Praef. to the Targum of the Pentateuch * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Praes Co● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * neer upon the transportation or remove to Babylon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For Mary his mother having been betrothed to Ioseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. before they came ●oge the shewas found to be with child from or by the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † righteous † by dream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to take Mary to wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note ● * or thou shalt for the antient Gr. and Lat. MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † when he was risen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * took her to him to wife see v. 20 † or she for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears either see note 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Akiba c. ● * de vit Apoll l. 3. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * learned men or Magi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † the king of the lews which is born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. * the Christ is or must be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dagger; the territory of Iudah * learnt from them exactly * had seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † led them along 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by dream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * learn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note h. 〈◊〉 〈◊〉 〈◊〉

Mahomedane worship about the year 1450. then will that be about a thousand years from the sacking of Rome by Gensericus But the former of these interpretations is most sit for the place that from Constantine's Edict to the planting of Mahomedisme in Greece by Ottoman For the taking of Constantinople is mentioned after this letting loose of Satan and therefore is not it self in any reason to be defined that point of time wherein he was let loose but rather that other wherein Mahomedisme began to prosper for then the Christian religion fell under heavy persecutions again which is contrary to the Martyrs living and reigning as it hath been explained to signifie Note a. c. 1. e. which was to last for the whole thousand years and did so in the former account but wants seven-score years of it in the latter I can foresee but one objection against this beginning of the thousand years from Constantine and that is the practices of Julian against the Christians which soon followed Constantines favour to them which may consequently be thought unreconcileable with the truth of this prediction thus interpreted the peace of the Church and cessation from persectuion for that space But to this the answer will be easie that Julian although himself an Apostate was yet for some time so far from attempting to presecute the Christian religion that he chose rather to dissemble his own and to make as if he were a Christian So saith Asterius that lived in his time Hom. 3. de avarit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He put off the vizard of the Christian and laid open the scene by drawing the curtain which he had a long time kept close and to that purpose Epiphaniae festo templum Christianorum ingressus est solenniter numine invocato he went to the Christians Church at their Christmas festivities and solemnly joyn'd in the service saith Ammianus Marcellinus After when he came to put off the disguise and to appear as he was an enemy of the Christians yet this he did more by subtilty then violence arte potius quàm potestate he made use of art more then power saith Orosius l. 7. c. 30. as all writers both profane and Ecclesiastical acknowledge All that Ammianus mentions of his cruelty is that he permitted not the schools of Grammar or Rhetorick to be open for them Inter quae erat inclemens quòd docere vetuit Magistros Rhetoricos Grammaticos Christianos nè transirent à numinum cultu One of his faults was his cruelty to the Christians that he forbad the Masters to teach them for fear they should forsake the worship of the gods li 25. to which the Christian writers add that he admitted them not into the army not offices nor to honours Ut negaretur fides Christi honoribus magis provocare quàm tormentis cogere studuit That the faith of Christ might be denyed he more indeavoured to provoke men by honours then to constrain them by torments Oros l. 7. c. 30. So Asterius Hom. 3. de avarit speaking of his Apostasie adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many advantages were proposed to them that would doe the same And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How many receiving the baite of dignities swallowed down the hook of Apostasie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. pointed at as traitors and those of Christ for a little money Militiae cingulum non dari nisi immolantibus jubet procurationem provinciarum jurísque dicendi Christianis statuit non debere committi ut pote quibus etiam lex propria gladio uti vetuisset He would not allow the military girdle to be given to any that did not sacrifice permitted not the government of the provinces or making of laws to be committed to the Christians objecting that their own law forbad them to use the sword Ruffin Eccl. hist l. 1. c. 32. To the same purpose 't is thought it was that he promoted the building of the Temple of the Jews at Jerusalem but God permitted not that to prosper but as Ammianus l. 23. confesseth metuendi globi flammarum prope fundamenta crebis insultibus crumpentes fecere locum exustis aliquoties operantibus inaccessum hócque modo elemento obstinatiùs repellente cessavit inceptum Great flames oft broke out near the foundations and burnt the workmen and kept them off and so the fire obstinately resisting the attempt was given over And Ruffinus's observation is very pertinent to this whole matter l. 1. c. 32. Proficiebat quotidie in hujuscemodi legibus exquirendis quibus et si quid versutum vel callidum tamen quod minus videretur crudele decerneret He daily sought out new laws wherein though he shew'd great subtilty of invention and cunning against the Christians yet he abstain'd from all that might have any shew of cruelty And though S. Jerome Theodoret and others affirm of him that at his expedition against the Persians he vowed to offer up to his gods the blood of the Christians in case he returned conquerour yet we know that God so disposed that he was wounded and died in that expedition and that in the prime of his strength at one and thirty years old and as Orosius saith Deus impia consilia impii morte dissolvit God brought the wicked counsels to nought by the death of this wicked man And accordingly Athanasius is said to have foretold of him in these words comforting the Christians who feared a persecution Nolite ô filii conturbari nubecula est citò pertransit Be not troubled it is a little cloud and passeth away quickly Ruffin l. 1. c. 3. 4. And a Christian being asked by Libanius Julian's instructer what the carpenter's son was a doing answered that he was making a coffin for Julian Which befell him so soon after that S. Jerome on Habakkuk c. 3. relates a speech of a witty heathen on occasion of Julian's death How said he doe the Christians say of their God that he is patient and long-suffering whereas by this Emperor's death it appears that he could not defer his indignation nè modico quidem spatio for the least space Nihil iracundins nihil hoc furore praesentius said he There could not be greater and more sudden anger and fury express'd And although Athanasius himself was by him designed to the sharpest part of persecution yet God was pleased to aavert it from him as Ruffinus relates the story l. 1. cap. 34. And when at last upon occasion of the removal of the body of the Martyr Babylas he commanded the Christians to be seised on and punish'd the story mentions none but only Theodorus a young man that suffered by it who sang all the while under the tormentor and complained when his punishment was at end that he was a looser by his release See Ruffinus and Socrates and Theodoret. By all which appears the power and fidelity of God in making good this promise of his to the Christian Church and restraining